He had brought Gordon and I out from Costa's upstairs after the explosion., and here he is explaining to a woman why she cannot enter the Exchange Mall due to the Emergency! Hugs from HOT COP BOI

But explain to school kids what’s different, because they have to wonder. While establishments of all types are open at full capacity, the classroom routine is little changed: Students must continue to wear masks—a requirement that baffles the frak out of me. Is it possible reason that most of them have not been vaccinated against SARS-CoV-2 (severe acute respiratory syndrome Coronavirus 2)/COVID-19? For adults, the mask-mandate is only lifted for those people who have had the shot(s). Children are extremely unlikely to be infected, manifest the disease, become seriously sick, or die. So why muzzle them?

 

According to the Centers for Disease Control and Prevention, children ages 0-4 account for 2.1 percent of U.S. COVID cases; 10.4 percent for 5-17 year-olds. Deaths: Zero percent and 0.1 percent, respectively. Citizens ages 18-49 account for 4.7 percent of total deaths, so teachers are probably pretty safe—especially if vaccinated. So, again, I ask: Why muzzle the kids? This morning, my wife and I passed by Birney Elementary as kids arrived; they all wore masks, and parents, too!

 

I really felt sorry for the youngsters—and angry for their being punished so severely. Already, they suffered enough from forced isolation and remote-learning during most of 2020 and the first few months of this year. Meanwhile, vaccinated adults emerge to freedom. They can uncover their faces, no longer social distance, and even (gasp) touch one another (someone should sell a line of “Free Hugs—I’m vaccinated T-Shirts”).

 

How does any of this discussion relate to the photo? I’m glad you asked. The Wells Fargo branch in San Diego’s Hillcrest neighborhood closed when Governor Gavin Newsom shut down California in mid-March 2020. Annie and I passed by the arriving school kids on our way to the plaza where is the bank. Today, the financial institution finally reopened—doors flung wide like open arms ready to hug customers. We had no business there, I only stopped for the photo.

 

Someone explain to me: We were all supposed to stop everything for 15 days to “flatten the curve“. So why were we imprisoned for 15 months? Because based on CDC data, people over 65 were highest risk—accounting for 80.1 percent of U.S. COVID-19 deaths but making up only 16.5 percent of the population. By comparison, 64.5 percent are age 49 and younger and considerably lower risk of dying.

 

But that’s a pointless topic for now; future forensic analysis of the pandemic will (hopefully) reveal what were and weren’t effective combative tactics and offer meaningful recommendations for responding to the next outbreak. For the moment, California is open and citizens can feel safe(r).

The Death of Canadian Journalism - Sean Condon on the homegrown media

giant that's holding the nation hostage.

 

adbusters.org/the_magazine/

 

Sean Condon's website: www.seancondon.com/index.html

 

The Death of Canadian Journalism

By SEAN CONDON

 

In a crowded bar in downtown Vancouver, a group of reporters from the city’s main daily newspaper, The Vancouver Sun, gather after work to do what most people revel in after a long week at the office: bitch about the boss. While images of the Iraq War, Wal-Mart and Kid Rock quickly flash and disappear on the television screens above them, editors are mocked, columnists are ridiculed and the paper their bylines appear in is panned up and down.

 

There’s nothing too radical about most of their complaints – it’s not secret to anyone in the city that the Sun is a dull suburban paper pretending to be a respectable urban broadsheet. With few exceptions, there’s little investigative journalism left within its pages, and most of what gets printed is so tepid and banal that it’s almost entirely useless to read.

 

It’s when the reporters start talking about what’s happening inside the newsroom that they reveal a deeper and more disturbing problem with the flagship newspaper in Canada’s third largest city: one that explains everything that is wrong with the increasing consolidation of the media around the world.

 

Overly anxious that they’re not caught exposing the paper’s dirty secret, reporters at the Sun say that morale has hit rock bottom and an alarming atmosphere of fear and paranoia has infected the newsroom. With a tone of anger and resentment, reporters tell stories about vindictive editors who spend more time attacking them over personal and petty grievances than they do worrying about the deteriorating quality of the paper. Anyone that dares question the authority of Editor-in-Chief Patricia Graham is bullied, isolated and forced out of the paper.

 

Reporters say the story inside the Sun is that inexperienced editors rise through the ranks because they toe the company line or are personal friends with senior editors and not because they produce good journalism or defend the public trust. There newly empowered editors are known for not letting reporters pitch their own ideas and for pushing press releases onto veteran journalists who grudgingly grind out copy before deadline, caring very little about what they write. Reporters who challenge this system are moved out of their department, questioned about their stories and eventually given an ultimatum by the editors: quit or we’ll make your life hell.

 

“The culture at The Vancouver Sun is incredibly poisonous and it extends right through the newsroom,” confides Charles Campbell, a former editorial board member at the paper, who says he was surprised at how much disdain senior management had towards the paper’s star reporters. “There are very few [reporters] who are particularly happy or proud of The Vancouver Sun as a newspaper.”

 

While the Sun has a long history of acrimonious newsrooms and lengthy labor disputes, it was also once a respected paper that boasted some of the top journalists in the country and consistently broke stories that changed the political landscape of the city and province. When the paper was part of the Southam chain, the newsroom had a bigger budget and more independence – reports were even allowed to criticize the paper in print. But once CanWest Global Communications got its hands on the Sun in 2000, it slashed funding, silenced writers and allowed an inexperienced, and strangely insecure, management to take control. The paper has never been as irrelevant or dysfunctional as it is today.

 

CanWest has such a stranglehold on the city that any reporter caught speaking out against them would have trouble finding work in Vancouver again. This toxic environment has created such a chill amongst reporters that getting them to talk about the turmoil is extremely difficult. One news staffer that initially agreed to be quoted as an anonymous source later backed out for fear of repercussion. A former reporter was so worried by the ruthless reach of the editors that they would only talk off-the-record. Most wouldn’t even take that risk.

 

“If [the Editor-in-Chief] found out I talked, I’d be finished,” said one reporter when declining an interview. “If there was another game in town it’d be different, but there’s nothing else in this city. There’s nowhere to go.”

 

CanWest’s dominance over Vancouver is extraordinary even in an era of unprecedented global media consolidation and convergence.

 

Led by CEO Leonard Asper and the powerful Asper family, the Winnipeg-based corporation now owns both of Vancouver’s daily newspapers (the Sun and the tabloid Province), the city’s top-rated television station (GlobalTV), 12 community newspapers, eight analog and digital television stations, and one of two national papers. For good measure, it also owns the only daily in the nearby provincial capital, Victoria’s Times Colonist. A throwback to the classic Company Town, CanWest has turned Vancouver into the single-most media concentrated city in the western world.

 

Cities thrive in diverse media markets. In Montreal, four different companies own the city’s four major dailies, each presenting four unique perspectives on issues that concern its citizens. The same is true in cities from Toronto and New York to London and Paris. But as a small number of corporations swallow up more media outlets every year, the conflicts within the Sun are being duplicated across the country. With the largest private newspaper publisher in Canada, Black Press, recently taking ownership of Osprey, one of the most diverse, just four corporations now control 70 percent of the country’s newspaper circulation.

 

Cities stagnate in consolidated media markets. CanWest has a total of 13 daily newspapers in Canada, where its only competitors are often vapid tabloid or commuter dailies. On the East Coast, the Irving family owns every English-language newspaper in the province of New Brunswick and a series of dailies and weeklies throughout the Maritimes. Without any real competition, these newspapers can manipulate their content to push a single point of view. In Canada, this had led to a one-sided debate on the country’s role in Afghanistan, where editorials back the country’s military intervention and pay little attention to the mounting civilian causalities and ongoing human rights violations. But nowhere is the freedom of the press in as much danger as Vancouver, where the CanWest monopoly controls an astonishing 70 percent of the entire media market and is the only voice of record for the city.

 

“The story of the Sun should be presented as a cautionary tale [to the rest of the world],” says Marc Edge, a former Vancouver journalist and author of Pacific Press: The Unauthorized Story of Vancouver’s Newspaper Monopoly. “If you want to see the future of media, just look at Vancouver where you have the tightest control of media in the free world. If you allow cross-media ownership like the [Federal Communications Commission in the United States] has been considering, this is how it could end up.”

 

Editorial Eclipse

 

The internal turmoil of the Sun is a stark contrast to the colorless content on its pages. While almost all corporate newspapers have an obvious pro-business slant, the Sun leaves little doubt about where its bias lies. Corporate press releases are disguised as news stories, puff pieces on right-wing politicians pose as investigative journalism and hatchet jobs on activists purport to be fair and balanced reporting. In 2002, the Sun spent $3 million to run a series of advertorial stories praising the virtues of British Columbian businesses called ‘Believe BC.’ The stories weren’t marked as advertising features as they should have been, but were either listed as a ‘Special Feature’ or left completely unmarked.

 

The timing of the Believe BC series was especially insulting since it came right after the newly elected right-wing provincial government had slashed social services for the poor by $2 billion while cutting taxes for the rich by $2 billion. But there has been little coverage in the paper since then of how the cuts caused Vancouver’s homeless population to double in just three years. Although Sun reporters aren’t given direct orders to write glowing reports about the provincial government, they say they are discouraged from writing claims made by government critics. There has also been a conscious decision from the paper’s management to ignore government protesters, even when their actions are top stories for national news agencies. More often than not, the Sun is not the voice of the community, but a mouthpiece for the provincial government – over the years CanWest has donated thousands of dollars to the current provincial government and the Sun employs the premier’s brother as a columnist.

 

However, most troubling of all is that the Sun refuses to be held to account to the many criticisms lobbied at them by media analysts and their own current and former employees. A request for an interview with the paper’s Editor-in-Chief, Patricia Graham, was denied because Adbusters is protecting the identity of the Sun reporters who have spoken out.

 

“The Vancouver Sun has a policy of avoiding the use of unnamed sources,” wrote Graham in an email. “We consider it a violation of journalistic ethics to permit people to criticize others while remaining anonymous. I do not care to participate in interviews with publications whose ethical standards I do not share.”

 

Aside from the fact that any Sun reporter named would immediately be fired, Graham overlooks the fact that most media outlets allow anonymous sources if the importance of their information outweighs the potential for public skepticism. But Adbusters couldn’t even get a copy of the Sun’s code of ethics to verify what the paper’s policy on using anonymous sources actually is. While other news agencies post their code of ethics online, a request to the Sun was denied on the grounds that it’s not available to the public. Like much of what is happening in the Sun, the paper seems to prefer keeping the public in the dark.

 

Black Hole

 

The Aspers bought the Sun and over 130 newspapers across the country from Conrad Black’s Hollinger Inc. at a time when major media corporations around the world were clamoring for convergence. But while CanWest had one of the largest television networks in the country, it had zero experience in newspapers. Like many newly formed media conglomerates at the time, it quickly lost millions of dollars trying to make its different media outlets work together. Just as newspaper circulation was plummeting across North America, the Aspers paid Black an inflated $3.5 billion for a product in an ailing industry that they had no idea how to run.

 

With their fledgling newspaper empire quickly crumbling and its newly adopted national daily The National Post hemorrhaging profits from the other dailies, the Aspers tried to stop the hemorrhaging with massive layoffs – leaving already thin newsrooms stretched beyond repair. Today, reports at CanWest papers have to write more stories in less time, which adds another level of pressure in already tense environments. Instead of investigative journalism, there has been an increase in one-source stories. Many reporters have been moved off of beats and turned into general assignment reporters, giving them less knowledge on the issues they cover and less access to sources that help them cultivate and uncover breaking news.

 

CanWest further exasperated the problem by carelessly spending $5 million launching its now-defunct, youth-oriented commuter daily, Dose, while saving $4.6 million this past June by abandoning its partnership with the national newswire, Canadian Press (CP). Reporters across the chain have been extremely distressed by this latest move, saying it will force shorthanded newsrooms to produce extra copy for which the CP co-operative could once be relied upon. Since newspapers are still the best, and often the only, mechanism that gives the public in-depth analysis on issues, all of these cuts have damaged the public’s ability to have the kind of qualified and informed debate required in a democracy.

 

“This whole corporatization of journalism is not healthy,” says Mike Gasher, director of journalism at Concordia University and a former Vancouver Province reporter. “I know journalism is a business, but I think it’s just a question of how you strike the balance between the quality of the product and the bottom line. My concern is that when you have these conglomerate ownerships, that not only own several newspapers, but radio, television, internet, then I think by definition the commitment to any one of those properties is decreased.”

 

CanWest did not return multiple requests for an interview. Adbusters Media Foundation is currently suing CanWest along with another national broadcaster for refusing to air its public awareness campaigns about mass consumerism on their stations, which was also one of the reasons that Graham gave for turning down an interview.

 

Burnout

 

The acrimony inside the Sun is excessive when compared to other newspapers, but there are high levels of dissatisfaction and depression in all of CanWest‘s dailies. Not long after CanWest bought Black’s chain, it sparked international uproar when it broke the journalistic autonomy and implemented a national editorial policy. In 2001, the Aspers dictated a series of editorials from Winnipeg and demanded its papers not run any editorial that held views opposed their “core positions” – which primarily focused on lowering taxes and supporting Israel in the Middle East. After journalists at Montreal’s The Gazette angrily withheld their bylines, the controversy forced CanWest to drop the policy. However, it sent an early message to its newsrooms that their independence had vanished.

 

“I can say to our critics and to the bleeding hearts of the journalist community that it’s the end of the world as they know it, and I feel fine,” callously said David Asper, the family’s publication chairman, about the Gazette’s protest.

 

But the national editorial policy was almost benign compared to the firing of Ottawa Citizen publisher Russell Mills for running a feature about then Prime Minister Jean Chretien’s suspicious financial dealings and an editorial calling for his resignation. Asper patriarch Izzy Asper (now deceased) had close ties to Chretien and the country’s ruling Liberal party, and the firing sent a chill throughout the entire CanWest chain that still exists today. Although CanWest has since toned down its editorial interference (its most recent act was to replace all mention of Palestinian “militants” with “terrorists” in newswire copy), reporters at its papers say the damage has already been done.

 

“People do their jobs, they roll their eyeballs, and a lot of them at quitting time stop thinking about it,” says one staffer at The Gazette.

 

The primary complaint heard from CanWest reporters today is that the corporation’s drastic financial cuts have done the most to sink morale. In almost revolutionary development, editors and publishers at CanWest papers have also begun to openly criticize the Aspers to their reporters because of the budget cuts. The Aspers make a sharp contrast to the CanWest papers’ original owners, the Southam family, which turned its newspapers into some of the most competitive and respected in North America. Ironically, CanWest reporters even refer to the Conrad Black era as the “golden age.” Although Black cut back on reporters and was reviled as a tyrant with an overt political agenda, he also invested more in his newsrooms. Today, the computers in the Edmonton Journal newsroom are so old that staff can’t even access their own paper’s website.

 

“It’s depressing,” says Journal reporter, “and it makes you wonder about the future. There are all sorts of new pressures going on in today’s media, and most of us don’t have confidence that the Aspers have the business acumen to deal with these pressures in an effective way.”

 

Shine A Light

 

While CanWest’s control over Canada’s media sheds a disturbing light on the future of media consolidation, the concentration of ownership has in actuality been a major problem brewing in Canada for the past half-century. When The Vancouver Sun and The Province first merged their competing newspapers under a single management company called Pacific Press in 1957 because of economic problems, the federal government investigated the deal and found it would likely be “to the detriment of the public.” However, it backed away from taking any action.

 

When corporate chains came to control an alarming 77 percent of the country’s circulation, the 1970 Davey Committee stated that “all transactions that increase concentration of ownership in the mass media are undesirable and contrary to the public interest – unless otherwise shown,” and recommended the country form a press review board to rule on mergers. However, none of its recommendations were implemented.

 

When two major newspaper chains, Southam and Thompson, colluded to each shut down a competing newspaper in Ottawa and Winnipeg in 1980 and both of Vancouver’s daily newspapers were officially handed over to the Southams, the Royal Commission on Newspapers stated that “freedom of the press is not a property right of owners,” and recommended strict ownership limits. Again, no action was taken.

 

And when a Senate committee on media concentration released a report in 2006 stating, “the concentration of ownership has reached levels that few other countries would consider acceptable” and recommended that large mergers be publicly reviewed, it was outright dismissed by Heritage Minister Bev Oda who argued that “convergence has become an essential business strategy in order to stay competitive.”

 

Despite an endless amount of evidence provided by federal commissions and investigations showing how dangerous it is to a democracy when fewer companies control the media market – foreign bureaus are reduced, staff is cut back and quality diminished – no Canadian government has ever tried to put the brakes on consolidation. By ignoring the problem for the past 50 years, it has been allowed to grow into a full-blown crisis.

 

Today, reporters at CanWest simply go through the motions and many veteran journalists say their main goal is to try and get an early buyout from the corporation. Others say they personally tell journalism students to stay out of the business. Seeing the writing on the wall, many journalism students at colleges and universities from Vancouver to Ottawa say they have little interest entering an industry that they had such high hopes for only a few years earlier. Once considered a respected and noble profession that challenged authority and represented its community, CanWest’s consolidation has killed any sense of pride Canadian journalist once had in their job.

The most obvious example of consolidation run amok is Vancouver, where one corporation has such a tight control over the city that it gets away with bullying its reporters and slanting its news coverage without ever being challenged. The problems inside the Sun and CanWest papers will be repeated across the country if consolidation is allowed to continue unabated.

 

Because the priority of the paper’s corporate controller is on the bottom line instead of the public trust, a once-proud newspaper chain has turned into a skeleton of its former self. Reporters at CanWest papers who don’t conform the corporate perspective have few options or alternatives since CanWest owns the majority of media in most of their cities. Despite the restrictions, some reporters have managed to produce good journalism, but those that try to speak out have been harassed, silenced and sent packing. When journalists are denied resources and can’t truthfully disseminate information, the entire public is held hostage. It’s time to set them free.

 

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Ok here it is. I took one image of the model using the strobes . I had the camera on Auto bracket mode , so the dark frame was taken immediately after that, before the flashes could recharge. The dark frame is for the outside detail coming in through the cracks in the door and the first shot is for the model only. LAter.. I had the model walk out and took a bunch of different exposures of the barn by itself. I used photomatix Image blending to compile them. Strobes were used in that image as well but were moved to different places for each frame to ensure an even distribution. later in photoshop I used the pen tool to vector out the model and created a mask ( Bottom Right) since the hair was really difficult, I chopped it off with the pen tool mask and duplicated the original (1) picture, placed it on top and set the blend mode to either overlay or multiply... whatever one leaves lighter (hair) detail and makes darker areas transparent. Thats how I got the hair edges so finite. A separate mask was also used to get the outside detail from the second image and place it on top of layer 3 so that it appears that My camera has that kind of dynamic range. :) YEah.. I cheated :) other than that, I used the basic retouching like skin smoothing and some toning using curves. whole thing took about an hour and a half.

 

Link to final img

www.flickr.com/photos/40889933@N07/4879681429/in/photostr...

Report info organized and collected by KiskiPlanter

 

Meletios Zafaran of the Antiochian Orthodox Christian Archdiocese explaines how Christians in Syria have been protected in a peaceful country under the al-Assad government. Born and raised in Syria he grew up under the so called dictator Bashar al-Assad which he says makes know sense. He referenced a 2007 Diane Sawyers 1hour long documentary of how successful Syria is, and now Assad is all the sudden called a dictator. ABC news reporter Diane Sawyer walking the streets described the people as having “extreme friendliness” towards her (2007). Zafaran said he came to USA in 2005, and in 2007 he was back there helping a church and his church actually played Christian prayers over loudspeakers in Damascus, Syria. He also pointed out again: Why would Bashar al-Assad use the weapons Obama accuses him of using on the very day UN inspectors are in country. Assad is fighting Alquidia terrorist to protect a country that had strong Christian communities long before Mohammed was born. His point was that Assad kept an environment that had Muslims, and Christians living side by side in peace. Now Obama and the CIA are trying to destroy the peace by funding terrorist there. KiskiPlanter-News September-17-2013

  

Damascus, Syria from the eyes of

9-17-2013 Meletios Zafaran of Syria Antiochian Orthodox Christian Archdiocese September-17-2013 Bashar Hafez al-Assad, Bashar al-Assad, saudi arabia

 

Meletios Zafaran of the Antiochian Orthodox Christian Archdiocese explains how Christians during the Iraq war were no longer safe in Iraq and had to leave there homes and found refuge in Syria, but now Christians in Syria are in danger if the US, Saudi Military backed rebels over take the Bashar al-Assad government. When Zafaran was there he said just the city of Damascus took in over 1 million Christian refugees from Iraq. It seems to KiskiPlanter-News a repeat of history: Destroy the countries government on false charges(Saying saddam hussein had WMDs) and that power vacuum leads to rise of radical Muslims taking control, thankfully Obama has not been successful in doing to Syria what Bush did to Iraq, fill it with violence. Photo/Report by: “KiskiPlanter-News” September-17-2013

 

Meletios Zafaran was born and raised in Syria, and moved to the USA in 2005. Mr. Zafaran’s parents, 4 brothers, 3 sisters, and cousins still live in Syria. He pointed out it is a lie to call this a civil war because of all the foreign fighters streaming into Syria. For example just this week 369 fighters against the Syrian government were from Afghanistan, including Taliban. These are what Obama McCain Graham must be calling Rebels. Iraq, Saudi Arabia and some African countries also there. These fighters want Sharia law as is very strict in countries like Saudi Arabia. Zafaran came off as how Diane Sawyer described Syrians on her 2007 trip, friendly and peaceful. . Photo/Report by: “KiskiPlanter-News” September-17-2013 Murrysville (South West Pennsylvania)

  

Damascus, Syria from the eyes of

9-17-2013 Meletios Zafaran of Syria Antiochian Orthodox Christian Archdiocese September-17-2013 Christians in Syria

  

10,000 Emmons in US Prisons recruiting and training new Muslims to be radical like in Sharia law countries. This operation funded by Saudi Arabian government inside U.S.A. In France about 40% of newborn babies are in Muslim families. Women in Saudi Arabia treated badly under Sharia law, men also in danger if not following social interaction rules set by religious leaders. Info gathered from these men. Both having first hand dealings with these topics, and both literate in Arabic. Photo/Report by: “KiskiPlanter-News” September-17-2013

 

Meletios Zafaran was born and raised in Syria, and moved to the U.S.A. in 2005. Mr. Zafaran’s parents, 4 brothers, 3 sisters, and cousins still live in Syria. For more information about these photo reports is available at "KiskiPlanter"'s Bible studies.

To find more search for KiskiPlanter on internet. Apollo, PA. South West Pennsylvania, U.S.A.

 

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Pres. Obama. wants war in Syria and says he can wage war with who he wants, but says congress can vote on it if they like. The nobel peace prize war hawk does not care what the US constitution, people, US Congress, Russia, or the UN thinks, he is dictator.

 

Adam Kinzinger: Wants War War War!

(Trying to stop more war: KiskiPlanter-News Wednesday September 4, 2013)

 

Rep. Alan grayson: Some good questions on war in Syria. Seems to be a no vote.

(KiskiPlanter-News Wednesday September 4, 2013)

 

Rep. Tom Cotton, R,Arkanas. War War War. Weary of people being war weary. Wants war now.

 

(KiskiPlanter-News Wednesday September 4, 2013)

 

Jaun Vargus. D, California: asks:"Are you being truthful because I because I need you to promise your not lying because people are afraid of anther Iraq". Will likely vote yes since Obama's people said they are telling truth.Vargus is dumbest questioner I saw.

(KiskiPlanter-News Wednesday September 4, 2013)

 

Rep George Holding: Can we be hurt by retaliation? Can Russia hurt us and is Russia a superpower. Sec of State John Kerry responds that Russia will not get involved.

(KiskiPlanter-News Wednesday September 4, 2013)

 

Brad Schneider D, Illinois. Confused questions. Asks will Russia get involved. Sec of State John Kerry responds No. At one point Kerry says it’s safe.

(KiskiPlanter-News Wednesday September 4, 2013)

 

Randy Weber R. Texas: Says intervention is bad option. Millions to a billion $ per day cost. Asks for guarantee of peace, Sec of State John Kerry responds no guarantee of peace

(KiskiPlanter-News Wednesday September 4, 2013)

 

Rep. Ami Bera: Thanks obama for graciously letting congress vote before taking war action. Similar clueless questions like Rep. Castro asked.

(KiskiPlanter-News Wednesday September 4, 2013)

  

Scott Perry R, PA. Asks if Pres. Obama will listen to a no vote to start a war in Syria. Sec of State John Kerry responds Obama will make war regardless of congress.

(KiskiPlanter-News Wednesday September 4, 2013)

 

Rep. Tulsi Gabbard.D, Hawiie Former Military medical. Says Obama's path has unclear objective, that does not make sense. Looks like a no vote. Thank you.

(KiskiPlanter-News Wednesday September 4, 2013)

 

Ron Desantis. Asks if this strike will scare Assade, what is replacement. Sec of State John Kerry responds Assade is secular; we need rebels that support minority groups.

(KiskiPlanter-News Wednesday September 4, 2013)

 

Rep. Castro, is open to Missile strike. Basically asks Sec of State John Kerry for pre made answers to repeat to his electors. Not a statesmen, just place holder that will vote to war with a total stranger he knows nothing about.

(KiskiPlanter-News Wednesday September 4, 2013)

 

Luke Messer: Thanks Obama for graciously including the congress in deciding. yes to war, based on the liar Sec of State John Kerry. Nothing to say but blaw blaw.

(KiskiPlanter-News Wednesday September 4, 2013)

  

Rep Doug Collins R. Georgia.Rep Doug Collins R. Georgia. Asks some "take up time" type questions.

(KiskiPlanter-News Wednesday September 4, 2013).

 

Rep. Ted Yoho, R. Flordia: Some good questions on war in Syria. Seems to be a no vote.Thank you!

(KiskiPlanter-News Wednesday September 4, 2013)

 

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Twenty-two Transylvania County TIME 4 Real Science students advanced to two different state level science research competitions on March 24-25 in Raleigh-Durham, where they presented the results of 11 different year-long research projects. The team secured 19 state-level awards and will advance 11 students to the national and/or international level.

 

“My favorite part of the science competitions was being able to explain my project to people with minimal background in the scientific field,” said Sam Ballard, a sophomore from Rosman High School (RHS) and a student scientist in the TIME 4 Real Science Program. “When somebody came` over and asked about my project on their own terms, and then began to understand the science behind it, it made me feel so happy.” Ballard and Brevard High School (BHS) freshman Fritz Ruppert worked this year to levitate small particles using ultrasound.

 

“I think it is essential to remember that these science competitions are more than just competitions - they are chances for you, the scientist, to share and demonstrate your research; to show the world your accomplishments and your failures,” said Ruppert, reflecting on the competitions. “While receiving awards is nice, this is the most important part.”

 

As part of the North Carolina Student Academy of Science (NCSAS) Competition, students submit an original scientific paper for review by professional scientists and present their work to these scientists and their peers at the North Carolina School of Science and Mathematics. Students also have the honor of hearing from a keynote speaker. This year NCSU Professor Dr. Robert Dunn presented “Six ​keys ​to making ​totally ​new ​discoveries ​in ​biology ​before ​you ​finish ​high ​school.”

 

Research teacher Jennifer Williams said, “NCSAS is my favorite competition. Students get to share their original work and participate in the excitement of a scientific meeting, much like professional scientists do. First place winners also have the opportunity to present at the American Association for the Advancement of Science (AAAS) meeting alongside scientists from around the world-- a life-changing experience for students passionate about science. This year eight TIME student scientists were selected to present expenses paid at the AAAS meeting in Austin, Texas next year: Aidan Spradlin, Bryce Spradlin, Hannah Lemel, Matthew Bailey, John Nguyen, Sara Megown, Chase Bishop and Alex Eberhardt. Incredible!”

 

At the NCSAS meeting, students have the opportunity to seek leadership roles . This year, BHS sophomore Chase Bishop ran for NCSAS president-elect and defeated seven other candidates from across the state. “It was inspirational to see that people saw me as a leader and voted for me. In football we are told that we are to be the difference, and I hope that I can be that difference not only in the NCSAS but for the world as a scientist,” Bishop said, He will serve for one year as president-elect and then move into the role of president for a year.

 

When most people think of science competitions, the North Carolina Science and Engineering Fair (NCSEF) comes to mind. For this competition, students prepare a trifold poster that displays their research. Judges view the boards without the students and then ask the students to defend and elaborate on their work. After the judging, the public is invited to interact with the students and their projects. Like NCSAS, NCSEF models a key component of a professional scientific meeting, the poster presentation.

 

Emma Dauster, sophomore, said conducting a research project and preparing for NCSEF, “took a lot of hard work and dedication, but being part of the TIME program means always going the extra mile.” Dauster worked with sophomores Cullen Duval and Kylie Evans to study the attraction of mosquitoes to plant and fungal volatiles and win a Grand Award at this year’s NCSEF. The team will travel to Los Angeles from May 14-19 to compete in the International Science and Engineering Fair (ISEF). According to ISEF representatives, “Each year, approximately 1,800 high school students from more than 75 countries, regions, and territories are awarded the opportunity to showcase their independent research and compete for on average $4 million in prizes.” Duval says “it still hasn’t really sunk in yet!”

 

Junior A. Spradlin reflected on his experiences during the science competitions, “My group and I had the chance to share our research and contribute to the scientific field. Sharing what we discovered with respected scientists that may use our experiments to stem further research is very fulfilling.” A. Spradlin worked with juniors B. Spradlin and Lemel to design a new, safer method to test for Naegleria fowleri (the brain eating amoeba) in local waters.

 

A. Spradlin added, “As for the competition, I am extremely proud to say that the projects we completed in a small high school lab in Brevard, North Carolina were able to compete with and defeat projects that were conducted in advanced laboratories at Duke University and UNC Chapel Hill.”

 

The TIME 4 Real Science Program is an intensive, inquiry-based school-day course. Students learn about the process of science as they conduct original scientific research into topics of their own choosing. They are supported by both teacher and scientist mentors as they choose a topic of interest, develop a testable question, design a procedure, collect and analyze data and present their findings.

 

“TIME is a class that offers students, who like me have a strong interest in science, the ability to really pursue their passion and curiosity in this field. The TIME science program has opened countless doors and led to experiences that have shaped my personal interest in biotechnology, and science in general, so much so that I am currently pursuing a career in this field,” said B. Spradlin.

 

Current TIME students would like to thank all who have helped with their research during the year including students, teachers, administrators, parents, and numerous scientists and community volunteers. Thanks go to 2016-17 TIME volunteers: Brian Byrd, Neill Cagle, Ora Wells, Ann Farrash, Alan Smith, Inga Meadows, Courtney Long, Scott Stevens, Cindy Carpenter, Jeff Hinshaw, Adam Moticak, Ken Chepenik, Don Wauchope, Gordon Riedesel, David Williams, Jay Case, Sam Farrar, Jeremy Gibbs, and Heidi Bullock. Special thanks go to Dr. Kent Wilcox, without whose help, guidance, and actions the class could not have been possible!

 

The TIME 4 Real Science Program is a partnership between Transylvania County Schools and NC Cooperative Extension. Funding for the students’ trip was provided by generous donations from the Duke Energy Foundation and from TIME alumnus Abby Williams’ 2016-17 community fundraising campaign. Special thanks goes to the campaign donors that helped make this program year possible: George and Elin Abercrombie, Ann Farash and Paul Onnink, Harriett Walls, Donna and Frank Patton, Bruce and Belinda Roberts, Johnny, Elsa and Ben Strickland, Mark and Page Lemel, Pat Montgomery, Jane and Chris Dauster, John and Nancy Strickland, Marion Petterson, Steve and Mary Arnaudin, Jim and Barb Strickland, Ned Steadman, Abby and Erika Williams, Jessica Good, Jodie DuBrueil, Leah Johnson and Dawn Davenport, Kathie and George Williams,Jennifer Frick-Ruppert, Tracie and Daniel Trusler, Kristi Whitworth, Jeremy Gibbs, Frances Bradburn, Mark and Betsy Burrows, Mike Judd, Laura Patch, Mark and Ameran Tooley, Brooke Burrows, Seyl Park and John Burrows.

 

FOR MORE INFORMATION or to indicate an interest in volunteering or donating to the program, please visit our website at time4realscience.org or contact Jennifer Williams, BHS Science Instructional Leader and TIME 4 Real Science Co-director, at jwilliam@tcsnc.org .

 

Transylvania County State Level Science Awards:

 

A. Spradlin, B. Spradlin and Lemel: An Evaluation of Local, Thermally Polluted Lakes for the Presence of Naegleria fowleria via PCR Without Hazardous Cultivation: 1st place Biotechnology and AAAS Grand Award (NCSAS); 3rd place Biology B and 2nd place, Water Works Award (NCSEF).

 

Dauster, Evans and Duval: Olfactometer assays to measure the response of Culex quinquefasciatus to plant and fungal volatiles: 1st place Biology A and ISEF Grand Award (NCSEF); 2nd place Behavioral Science (NCSAS).

 

John Nguyen and Matthew Bailey: Oligochaete Populations in Transylvania County Trout Streams: A Risk Assessment of Susceptibility to the Whirling Disease Parasite, Myxobolus cerebralis: 1st place Environmental Science and AAAS Grand Award (NCSAS); Western Representative (NCSEF).

 

Bishop and Alex Eberhardt: Feasibility of Cultivating Arthrospira platensis as a Food Source for Mars Exploration and Colonization: 1st place Earth and Space Science and AAAS Grand Award (NCSAS); Western Representative (NCSEF).

 

Sara Megown: The Antifungal Effect of Plant Extracts on Candida albicans: 1st place Biological Sciences and AAAS Grand Award (NCSAS).

 

Ruppert and Ballard: Particle Manipulation by an Acoustic Levitator: 3rd place Technology and Engineering (NCSAS); 3rd place Army Award, Engineering, (NCSEF).

 

Bain Brown and Nicole Rideout: Screening Kudzu Associated Insects and Fungi for Enzymes with Potential Application in Aqueous Oil Extraction: 3rd place Biological Sciences (NCSAS); Western Representative (NCSEF).

 

Emily Trusler and Elise Poche: Isolation and Identification of Entomopathogenic Fungi for Use in Mosquito Control: 2nd Place Biological Sciences (NCSAS).

 

Carly Tabor and Lily Harris: Megacopta cribraria Attraction to Plant Volatiles: Western Representative (NCSAS).

 

Jasmine Gillespie: Toxicity of Nightshade Plants to the Freshwater Clam Corbicula fluminea: Western Representative, (NCSAS).

 

Caleb Fore: Developing a Cost Effective Solar Array While Capturing Energy for Heating Water: Western Representative (NCSAS).

  

Photo captions:

 

1: Twenty-two Transylvania County TIME 4 Real Science students made an impact at two recent state level science competitions. Eleven students advance to national and international competitions.

 

2: Chase Bishop (left), new president-elect for the NC Student Academy of Science, joins his partner Alex Eberhardt in congratulating another state level NCSAS winner. Chase and Alex studied the potential of using Martian resources to grow Spirulina, a potential source for nutrition in future Martian settlements.

 

3: Kylie Evans and Cullen Duval test mosquitoes in their homemade olfactometer. The team discovered that carnations are strongly attractive to mosquitoes and a new fungus isolated from kudzu repels them.

 

4: Elise Poche counts fungal spores using a hemocytometer and contrasting light microscope to prepare a spore concentration for dosing mosquito larvae.

 

5: Emily Trusler uses DNA analysis to identify entomopathogenic fungi isolated from local soil and tree holes. Trusler and her partner Elise Poche studied the fungi’s potential to control mosquito larvae.

 

6: Jasmine Gillespie prepares a dose of snuff. Gillespie worked with her partner Noah Graham to evaluate the sublethal toxicity of tobacco on golden clams.

 

7: Emma Dauster retrieves mosquitoes for testing. She and her partners Kylie Evans and Cullen Duvall will represent North Carolina at the International Science and Engineering Fair in Los Angeles next month.

 

8: Sara Megown tests the effect of herbal extracts on Candida albicans, the causative agent of yeast infections. She found that Goldenseal extract inhibits the growth of yeast in a petri dish. She also tested the extract in living wax moth larvae with some promising, if inconclusive results.

 

9: Matthew Bailey works to analyze DNA from oligochaetes collected from local streams. Bailey worked with partner John Nguyen to assess local susceptibility to whirling disease, a devastating trout pathogen.

 

@ 2017, Transylvania County Schools, TIME 4 Real Science. All rights reserved.

 

www.time4realscience.org

Ganesha, also spelled Ganesh, and also known as Ganapati and Vinayaka, is a widely worshipped deity in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations. Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.

 

Although he is known by many attributes, Ganesha's elephant head makes him easy to identify. Ganesha is widely revered as the remover of obstacles, the patron of arts and sciences and the deva of intellect and wisdom. As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions. Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.

 

Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors. He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity. The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa.

 

ETYMOLOGY AND OTHER NAMES

Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of "a thousand names of Ganesha". Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.

 

The name Ganesha is a Sanskrit compound, joining the words gana, meaning a group, multitude, or categorical system and isha, meaning lord or master. The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva. The term more generally means a category, class, community, association, or corporation. Some commentators interpret the name "Lord of the Gaņas" to mean "Lord of Hosts" or "Lord of created categories", such as the elements. Ganapati, a synonym for Ganesha, is a compound composed of gaṇa, meaning "group", and pati, meaning "ruler" or "lord". The Amarakosha, an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers), Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana; having the face of an elephant).

 

Vinayaka is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras. This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka). The names Vighnesha and Vighneshvara (Lord of Obstacles) refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).

 

A prominent name for Ganesha in the Tamil language is Pillai. A. K. Narain differentiates these terms by saying that pillai means a "child" while pillaiyar means a "noble child". He adds that the words pallu, pella, and pell in the Dravidian family of languages signify "tooth or tusk", also "elephant tooth or tusk". Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant "the young of the elephant", because the Pali word pillaka means "a young elephant".

 

In the Burmese language, Ganesha is known as Maha Peinne, derived from Pali Mahā Wināyaka. The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.

 

In Sri Lanka, in the North-Central and North Western areas with predominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo, while in other Singhala Buddhist areas he is known as Gana deviyo.

 

ICONOGRAPHY

Ganesha is a popular figure in Indian art. Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time. He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.

 

Ganesha images were prevalent in many parts of India by the 6th century. The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha's common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost, and another similar statue is dated c. 12th century by Pratapaditya Pal. Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature. A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century. Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a pasha (noose) in the other upper arm.

 

The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra). The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.

 

COMMON ATTRIBUTES

Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art. Puranic myths provide many explanations for how he got his elephant head. One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known. While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories. The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha's original head with that of an elephant. Details of the battle and where the replacement head came from vary from source to source. Another story says that Ganesha was created directly by Shiva's laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.

 

Ganesha's earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken. Some of the earliest images of Ganesha show him holding his broken tusk. The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha's second incarnation is Ekadanta. Ganesha's protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries). This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly). Both names are Sanskrit compounds describing his belly. The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs) of the past, present, and future are present in him. The number of Ganesha's arms varies; his best-known forms have between two and sixteen arms. Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts. His earliest images had two arms. Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries. The serpent is a common feature in Ganesha iconography and appears in many forms. According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck. Other depictions of snakes include use as a sacred thread wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha's forehead may be a third eye or the Shaivite sectarian mark , which consists of three horizontal lines. The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead. A distinct form of Ganesha called Bhalachandra includes that iconographic element. Ganesha is often described as red in color. Specific colors are associated with certain forms. Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage). Ekadanta-Ganapati is visualized as blue during meditation in that form.

 

VAHANAS

The earliest Ganesha images are without a vahana (mount/vehicle). Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja. Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.

 

Ganesha is often shown riding on or attended by a mouse, shrew or rat. Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet. The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation. The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag. The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.

 

The mouse is interpreted in several ways. According to Grimes, "Many, if not most of those who interpret Gaṇapati's mouse, do so negatively; it symbolizes tamoguṇa as well as desire". Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish. Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence. Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.

 

ASSOCIATIONS

 

OBSTACLES

Ganesha is Vighneshvara or Vighnaraja or Vighnaharta (Marathi), the Lord of Obstacles, both of a material and spiritual order. He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that "his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation."

 

Krishan notes that some of Ganesha's names reflect shadings of multiple roles that have evolved over time. Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter). However, both functions continue to be vital to his character.

 

BUDDHI (KNOWLEDGE)

Ganesha is considered to be the Lord of letters and learning. In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect. The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha's names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya. This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important. The word priya can mean "fond of", and in a marital context it can mean "lover" or "husband", so the name may mean either "Fond of Intelligence" or "Buddhi's Husband".

 

AUM

Ganesha is identified with the Hindu mantra Aum, also spelled Om. The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound. The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:

 

(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).

 

Some devotees see similarities between the shape of Ganesha's body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.

 

FIRST CHAKRA

According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means "original, main"; adhara means "base, foundation". The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests. This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: "[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra]." Thus, Ganesha has a permanent abode in every being at the Muladhara. Ganesha holds, supports and guides all other chakras, thereby "governing the forces that propel the wheel of life".

 

FAMILY AND CONSORTS

Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth. In some he was created by Parvati, in another he was created by Shiva and Parvati, in another he appeared mysteriously and was discovered by Shiva and Parvati or he was born from the elephant headed goddess Malini after she drank Parvati's bath water that had been thrown in the river.

 

The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names. Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born. In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers and may reflect sectarian tensions.

 

Ganesha's marital status, the subject of considerable scholarly review, varies widely in mythological stories. One pattern of myths identifies Ganesha as an unmarried brahmacari. This view is common in southern India and parts of northern India. Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha's wives. He also may be shown with a single consort or a nameless servant (Sanskrit: daşi). Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra). He is also associated with the goddess of luck and prosperity, Lakshmi. Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.

 

The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha. The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma's cult as evidence of Ganesha's continuing evolution as a popular deity.

 

WOSHIP AND FESTIVALS

Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business. K.N. Somayaji says, "there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country". Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.

 

Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies. Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha. Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).

 

Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus). He is often shown carrying a bowl of sweets, called a modakapātra. Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana) or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.

 

Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa's birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February)."

 

GANESH CHATURTI

An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September. The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha's visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water. Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event. He did so "to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them" in his nationalistic strivings against the British in Maharashtra. Because of Ganesha's wide appeal as "the god for Everyman", Tilak chose him as a rallying point for Indian protest against British rule. Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day. Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra. The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.

 

TEMPLES

In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon. As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper. In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (lit. "eight Ganesha (shrines)") in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend. The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.

 

There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.

 

T. A. Gopinatha notes, "Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees [...], in a niche [...] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples [...]; the figure of Vighneśvara is invariably seen." Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley), and in several western countries.

 

RISE TO PROMINENCE

 

FIRST APEARANCE

Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries. Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period. His independent cult appeared by about the 10th century. Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:

 

What is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa's Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity" before the fourth to fifth century A.D. ... [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.

 

POSSIBLE INFLUENCES

Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:

 

In the post 600 BC period there is evidence of people and places named after the animal. The motif appears on coins and sculptures.

 

Thapan's book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, "although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut."

 

One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas). In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties but who were easily propitiated. The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras. Krishan is one of the academics who accepts this view, stating flatly of Ganesha, "He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering". Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century. According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.

 

A metal plate depiction of Ganesha had been discovered in 1993, in Iran, it dated back to 1,200 BCE. Another one was discovered much before, in Lorestan Province of Iran.

 

First Ganesha's terracotta images are from 1st century CE found in Ter, Pal, Verrapuram and Chandraketugarh. These figures are small, with elephant head, two arms, and chubby physique. The earliest Ganesha icons in stone were carved in Mathura during Kushan times (2nd-3rd centuries CE).

 

VEDIC AND EPIC LITERATURE

The title "Leader of the group" (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators. While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today. In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it "clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only". Equally clearly, the second passage (RV 10.112.9) refers to Indra, who is given the epithet 'gaṇapati', translated "Lord of the companies (of the Maruts)." However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .

 

Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1) and Taittirīya Āraṇyaka (10.1), appeal to a deity as "the tusked one" (Dantiḥ), "elephant-faced" (Hastimukha), and "with a curved trunk" (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification. The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club, is so characteristic of the Puranic Ganapati that Heras says "we cannot resist to accept his full identification with this Vedic Dantin". However, Krishan considers these hymns to be post-Vedic additions. Thapan reports that these passages are "generally considered to have been interpolated". Dhavalikar says, "the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity".

 

Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata, in which the twenty-line story is relegated to a footnote in an appendix. The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition. Ganesha's association with mental agility and learning is one reason he is shown as scribe for Vyāsa's dictation of the Mahabharata in this interpolation. Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend. The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations. A reference to Vighnakartṛīṇām ("Creator of Obstacles") in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.

 

PURANIC PERIOD

Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas "defy precise chronological ordering", the more detailed narratives of Ganesha's life are in the late texts, c. 600–1300. Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant's head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.

 

In his survey of Ganesha's rise to prominence in Sanskrit literature, Ludo Rocher notes that:

 

Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.

 

Ganesha's rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Adi Shankara popularized the "worship of the five forms" (Panchayatana puja) system among orthodox Brahmins of the Smarta tradition. This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devi, and Surya. Adi Shankara instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.

 

SCRIPTURES

Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.

 

The date of composition for the Ganesha Purana and the Mudgala Purana - and their dating relative to one another - has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. "It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries", she says, "but was later interpolated." Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.

 

R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400. However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha. While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions. Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.

 

BEYOND INDIA AND HINDUISM

Commercial and cultural contacts extended India's influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.

 

Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures. From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders. The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.

 

Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them. Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences. The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region. In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles. Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.

 

Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.

 

Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name. His image appears in Buddhist sculptures during the late Gupta period. As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet. In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion. Tibetan representations of Ganesha show ambivalent views of him. A Tibetan rendering of Ganapati is tshogs bdag. In one Tibetan form, he is shown being trodden under foot by Mahākāla, (Shiva) a popular Tibetan deity. Other depictions show him as the Destroyer of Obstacles, and sometimes dancing. Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531. In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.

 

The canonical literature of Jainism does not mention the worship of Ganesha. However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera. Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections. The earliest known Jain Ganesha statue dates to about the 9th century. A 15th-century Jain text lists procedures for the installation of Ganapati images. Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.

 

WIKIPEDIA

Rohingya Refugees in Bangladesh: Limiting the Damage of a Protracted Crisis

www.crisisgroup.org/asia/south-east-asia/myanmar-banglade...

Rohingya Refugee Crisis Explained

www.unrefugees.org/news/rohingya-refugee-crisis-explained/

Six Years of Rohingya Refugee Crisis in Bangladesh: From Here to Where?

www.spf.org/apbi/news_en/b_240627.html

 

The Rohingyas are a Muslim minority from the North Rakhine State in western Burma. Over the past forty years, the Burmese government has systematically stripped over 1 million Rohingya of their citizenship. Recognized as one of the most oppressed ethnic groups in the world, the Rohingya are granted few social, economic and civil rights. They are subjected to forced labor, arbitrary land seizure, religious persecution, extortion, the freedom to travel, and the right to marry. Because of the abuse they endure in Burma, hundreds of thousands of Rohingya have fled Burma to seek sanctuary in neighboring Bangladesh. In the refugee camps along the south east coast where they settle, most are not recognized as refugees and are considered illegal economic migrants. Unwanted and unwelcome, they receive little or no humanitarian assistance and are vulnerable to exploitation and harassment. In recent years, the Rohingya have paid brokers to smuggle them by boat from Bangladesh to Malaysia and even beyond to Australia, sparking the attention of governments throughout the region.

The Association of Southeast Asian Nations (ASEAN) has confirmed that the statelessness of the Rohingya is not just a Burma-related problem, but a problem with larger regional implications.

 

pulitzercenter.org/reporting/burma-bangladesh-muslim-mino...

pulitzercenter.org/reporting/rohingya-bangladesh-burma-my...

pulitzercenter.org/reporting/rohingya-burma-bangladesh-st...

www.doctorswithoutborders.org/publications/reports/2002/r...

blogs.mediapart.fr/edition/les-invites-de-mediapart/artic...

pulitzercenter.org/blog/week-review-inside-burma-presiden...

www.bbc.co.uk/news/world-asia-20264279

I could see the tower of a church from the main road. I saw it from a good two miles away, towering over the mature trees of a wood.

 

It must be one heck of a church I thought, turning down the lane leading to it, to find the lane lead to Worstead.

 

Worstead: that explained it. A village so associated with wool, a type of woolen cloth is named after it.

 

Beside the church is the market square, lined with fine buildings, and to the west, St Mary. A huge cathedral of a church. After snapping the village, I walk to the porch on the south side and go in, smiling.

 

I was met by a warden who saw the look of delight on my face, and took me on a grand tour. How lucky was I?

 

------------------------------------------

 

In the reign of Edward the Confessor, the lordship of this town belonged to the abbot of St. Bennet of Holm, with 2 carucates and an half of land, 8 villains, 30 borderers, 2 carucates in demean, 3 among the tenants, 8 acres of meadow, paunage for 16 swine, a mill, and 3 socmen, valued at 60s. and at the survey at 4l.

 

There were 2 churches with 28 acres, valued therein, and was for the provision of the monks.

 

At the survey, Robert, an officer of the cross-bow-men, held it of the abbot; it was one leuca long, and half a leuca broad and a perch, and paid 18d. gelt. St. Bennet's abbey held also in the said town, in King Edward's time, a carucate of land, with 2 villains, 10 borderers, one carucate in demean, and 2 among the tenants and 2 acres of meadow, &c. valued at 40s. (fn. 1)

 

Odo, son of Robert, the cross-bowman, assumed, according to the custom of that age, the name of Warsted, from this his town and lordship; he held it of the abbot by one knight's fee, being the gift of King Canute to the abbey on his foundation of it. (fn. 2)

 

This Odo. and Robert his son, gave lands to the abbey, and the mill at Bordestede. He was father of Peter, whose son Philip held one fee in the 20th of Henry III.

 

Nicholas son of Philip de Wursted, gave to the abbot all his lands here by deed, dated in the 2d of Edward I. Henry being then abbot.

 

Richard de Worstede was also a son of Odo, and had by Margaret his wife, daughter of Robert de Manteby, Sir Robert de Worstede, who died sans issue.—This Sir Robert and Sir John de Worstede, were witnesses to a deed of confirmation, of Jeffrey, son of Bartholomew de Glanvile, to Bromholm priory.

 

The temporalities of the abbot in 1428, were 3l. 12s. ob. q. This came at the Dissolution, to the see of Norwich; and in the 3d and 4th of Philip and Mary, was farmed of the Bishop, at 41s. and 3d. per ann. by Bertram Themilthorp.

 

The prior of Pentney had a lordship, granted to that house by John de Worstede, containing a messuage, a carucate of land, a mill, 50s. rent, 10 acres of wood, with the whole pond of Worstede and Crowbeck, and the whole alder carr, regranted by Simon the prior, to John for life.

 

In the year 1328, the temporalities of this prory were valued at 8l. 10s. 4d.—On the Dissolution, May 22, in the 36th of Henry VIII. it was granted to John Spencer.

 

The prior also of Hempton had a manor, valued with a mill, &c. at 4l. 8s. 11d. which on the Dissolution was granted as above, to John Spencer. Leonard Spencer and Catherina his wife, sold both these lordships to Robert Paston, and Thomas Thimblethorp, with their appertenances in Sloley, Westwick, &c. on June 3, in the 8th of Elizabeth; and after they are said to be aliened to — Utber, and so to — Mitson.

 

Matthew de Gunton had a manor here which he granted to William, son of William de Stalham, on his marriage with Isabel his daughter, being 49s. 3d. rent. This came to Sir Jeffrey Wythe, by his marriage with the daughter and heir of Sir William Stalham.

 

In the 9th of Edward II. Nicholas de Salicibus or of the Willows, and Elen his wife, conveyed to Jeffrey Wythe, and Isabel his wife, the 5th part of 28 messuages, 114 acres of land, 5 of turbary, with 27s. and 8d. rent here, in Dilham and Smalburgh, settled on Isabel; and Wynesia, widow of Sir Oliver Wythe, released to William Dunning of this town, all her right of dower in this town, and Westwick.

 

After this it came to Sir William Calthorp, by the marriage of Amy, daughter and heir of Sir John Wythe, and was sold by Edward Calthorp, Esq. of Kirby Cane, December 8, in the 21st of Henry VIII. to Leonard Spencer of Blofield, Gent. for 40l. in hand paid, and 40 marks more on full assurance being made. John Spencer was lord in the 2d of Edward VI. and Leonard Spencer in 1572.

 

Erpingham and Gaines's manor in Irstede, held by John Gross, Esq. at his death in 1408, which he left to his widow Margaret, extended into this town. John Skarburgh, Gent. had a prœcipe to deliver it to Miles Bayspoole, Gent. in the first of James I.

 

Before this, in the 17th of Elizabeth, William Chytham conveyed it to William Tymberley. The Grosses were early enfeoffed of a lordship under the abbot of Holm. Reginald le Gross was lord in the reign of Henry III. and had a charter for a weekly mercate on Friday.

 

Sir Oliver de Ingham held here and in Ingham, a knight's fee of Robert de Tateshale, in the first of Edward I. This came afterwards by the heiress of Ingham to the Stapletons; and in the 2d of Richard II. Sir Roger Boys, &c. trustees, aliened to the prior of the Holy Trinity of Ingham, a messuage, with 84 acres of land, 3 of meadow, one of pasture, in Worstede and Scothow, by license.

 

Thomas Moore, &c. aliened to the said convent, in the 16th of that King, 8 messuages, 221 acres of land, 22 of meadow, 4 of moor, and the rent of 11s. 11d. per ann. in this town, Ingham, Walcot, &c. held of the honour of Eye.

 

In the 3d of Henry IV. the prior's manor, late Sir Oliver de Ingham's, was held of Sir Constantine Clifton, of the barony of Tateshale.

 

The prior of Bromholm had also a lordship. In the 3d of Henry IV. the heirs of William Smalburgh held here and in Barton, &c. half a fee of the prior, with William Sywardby, and they of the Earl of Suffolk, as part of the honour of Eye, in 1428. The temporalities of this monastery were 104s. 2d. ob.

 

After the Dissolution, on May 26, in the 6th year of Edward VI. it was granted to Henry Grey Duke of Suffolk.

 

William Gillet, son and heir of William, had a messuage, a garden, 100 acres of land, 6 of meadow, 20 of pasture, and 2 of wood, called Fenn's and Skitt's, in the 23d of Elizabeth. John Kempt aliened it September 1, in the 7th of King James I. to Edmund Themilthorpe.

 

Thomas Seive of Worsted, had land here by the marriage of Margarel, one of the daughters of Sir James de Ilketeshale, Knt. of Suffolk, in the reign of Henry VI. she dying about the 30th of that King, left 3 daughters and coheirs; Cecilia, married to John Ovy, who left his lands here by will, in 1472, to Thomas his son, &c. by Emme his wife. Jane, a daughter and coheir of Seive, married William Smith; and Margaret, the 3d, Thomas Jeffrey.

 

The tenths were 14l. 10s. ob. q Deducted 1l. 19s. 1d. ob.

 

The town is seated in a flat country, and has a weekly mercate on Saturday

 

Worsted stuffs are said to have taken that name from their being first manufactured here. I find them mentioned in the 2d year of Edward III. and the weavers and workers were then by parliament enjoined to work them up to a better assise than they had done; and an enquiry was to be made after the behaviour of Robert P - - - the alnager for these stuffs.

 

Many privileges were after granted to the workers of them, Ao. 1 Richard II. &c. the merchants came into England, as appears in the 37th of Edward III. to purchase them.

 

The Church is dedicated to St. Mary, has a nave, 2 isles, and a chancel covered with lead, and a square tower with 6 bells, and was a rectory in the patronage of the family of De Worstede.

 

Sir Robert de Worsted, son of Richard de Worstede, gave by deed, (fn. 3) sans date, to the priory of Norwich, the patronage of this church, about the beginning of the reign of King Henry III. to which Sir John de Wirstede, Bartholomew de Reedham, Eustace de Berningham, &c. were witnesses; and by another deed, he gave to them the chapel of St. Andrew, in this town: witnesses, Sir G. de Bocland, John de Wirstede, Jordan de Soukeville, then an itinerant justice in Norfolk, which was confirmed by Pandulf Bishop of Norwich.

 

He also gave them lands with certain villains, the abbot of Holm also confirmed it.

 

Sir Reginald le Gross quitclaimed all his right in the aforesaid church and chapel, to Simon the prior, and the convent of Norwich.

 

Thomas de Blundevile Bishop of Norwich, also confirmed to them the said church, to take place on the decease of John de Wurchestede, and Adam de Wurchestede, who then held it in 1226; and in 1256, on the 8th of the calends of August, a vicarage was settled on the appropriation of the said church to the monks of Norwich, when a manse or house was given to the vicar, with an acre of land, by the chapel of St. Andrew with all the altarage of the church, (except the tithes of the mills) and the rents of assise belonging to the said chapel, and the oblations thereof; but if the oblations and profits of the said chapel exceeded 5 marks, the remainder was to go to the prior and convent, and the vicar was to repair the said chapel, and to find all ornaments, &c.

 

The vicar was also to have tithe of flax, hemp, and all other small tithes, it was appropriated to the prior's table, and to the cellarer of the priory; but after this, in the first of April following, it was appropriated entirely to the prior's table, and the church of Hemlington in Norfolk, appropriated to him instead of this.

 

In the reign of Edward I. there belonged to the appropriated rectory, a house, with 27 acres and a rood of land, and the church was valued at 25 marks, the vicarage at 5l. Peter-pence, 12d. and the portion of Kerbrook preceptory was 3s.—The prior had also a manor, Edward I. in his 35th year granting him free warren.

 

Vicars.

 

1256, Warin de Festorton, instituted vicar, presented by the prior and convent of Norwich.

 

John occurs vicar in 1299.

 

1304, Edmund Johnes, vicar.

 

Peter de Reynham, vicar.

 

1346, William de Aldeby.

 

1353, Oliver de Wytton.

 

1355, Roger de Felthorp.

 

1357, John de Massingham.

 

1365, John de Kynneburle; in his time, Ao. 2d of Richard II. the chancel of this church was new built; the prior granted 13 oaks out of Plumsted wood, and timber also out of St. Leonard's wood; and the expenses in money were 24l. 4l. 4d.

 

1386, Edmund Martyn, vicar.

 

On the dissolution of the priory, the manor belonging to it, with the rectory, and the patronage of the vicarage, were granted to the dean and chapter of Norwich; and the vicarage is valued at 10l. per ann.

 

Mr. Henry Aldred, vicar.

 

In 1603, William Fleming, vicar, returned 296 communicants 1730.

 

1660, Edmund Wharton, (fn. 4) occurs vicar.

 

Mr. William Berney.

 

Richard Oram, by the dean and chapter of Norwich.

 

1762, Ephr. Megoe.

 

On a gravestone in the chancel,

 

Hic lapis in pannis Spicer tenet ossa Johannis Qui Quadringentesimo pius XL et iii - - - - Anno.

 

Hic jacet D'ns. Johs. Yop. quo'da' Rector. Ecclie de Boton.

 

¶Sir Robert Camownde, priest, was buried in 1482, in the chapel of St. John, of this church, and wills that all the said chapel be paved with marbyll stone, and to the gravestone of John Ovy, with his goods. (fn. 5) —Richard Watls buried in St. John Baptist's chapel 1509, and I will have a prest to sing and pray 6 years in the church except the Fryday in ev'ry week, in the chapel of St. Andrew of Worsted. Agnes Watts, his widow, buried in the said chapel, 1529, and benefactrix to the guilds of our Lady and St. Thomas, and to the repair of St. Andrew's chapel, and gives meadow land to find two lamps in the church for ever, if the King's laws will permit, otherwise to be sold and to buy cattle for that purpose.

 

Here was also St. John Baptist's guild. In the church were these arms; Gules, on a fess, argent, three flowers, azure, between three popinjays, borne by—prior of Norwich. Argent, a cross, sable, the priory arms. Calthorp and Stapleton.

 

www.british-history.ac.uk/topographical-hist-norfolk/vol1...

 

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As a measure of how civilised East Anglia is, it is a simple and cheap matter to explore the region by train and bicycle. There is a flat rate of nine pounds a day for unlimited travel between stations in Suffolk, Norfolk and East Cambridgeshire. You can take a bike on any train for a pound, although in reality conductors rarely charge for this service. This practice dates back to pre-privatisation days, and Anglia Railways and One Trains have continued to honour it, for which I am mightily grateful. The Suffolk and Norfolk Churches sites would not be so extensive without it.

 

I left Ipswich at twenty to eight. It was a thinly bright April morning, the sun without power beyond dazzling through the haze in the eastern sky. I was glad of my jacket, but also glad I had sun glasses with me - it was going to be a perfect day for a bike ride.

 

As the train plodded through Ipswich's monotonous northern suburbs, I examined the ordnance survey map. I flicked through Pevsner and Mortlock, as industrial units gave way to green fields, copses and the winding Gipping. Restless, I gazed out the window. A swan awoke on a lake near Needham Market, stretching itself and beating its wings into life. Crows raided a skip on rubble near the Stowmarket paint factory. Then we were really in the countryside, rushing headlong through the sleepy fields beyond Haughley and Mendelsham. Near Finningham, a large female deer cowered silently in the hedge, not ten metres from the track. A few minutes later, and a wise old hare huddled in a furrow, flat-eared, patient.

 

The train pulled into the gathering surprise of Norwich. I hauled my bike a couple of platforms over to the Sheringham line. Other people out for the day got on, including a couple dressed in vintage railway costumes. I assumed they were bound for the steam line at Sheringham. Again, the monotony of another city's suburbs petered out into agricultural business, this time in bright sunshine, and so it was that just after nine o'clock we arrived at Worstead station. I was the only person to get off. "See you later" called the conductor cheerily as I rode off of the platform into the lane, and of course he was right. There is only one train that shuttles back and forth along this line all day, and he was in charge of it.

 

I cycled from the station up into the village, a distance of about two miles. I didn't pass anyone, and here in the large village there was nobody about, just a fat cat lazily rolling in the village square. The sun was cutting the haze, the sky wide and blue. It was like being in France.

 

The church is absolutely enormous, and hemmed in a tight little graveyard. My resolution to take more distant shots went right out the window. Like Salle, and Southwold in Suffolk, St Mary was all built in one go, pretty much. This happened in the late 14th century. As at Salle, it is reflective of a large number of bequests from different people over a short period rather than anyone fabulously rich doing it on their own, and the money, of course, came from wool. Worstead is still the name of a fabric today.

 

I said it was pretty much built at one go, but there was still plenty of money about in the 15th century to raise the clerestory and install a hammerbeam roof. This seems to have been such an ambitious project that flying buttresses had to be installed on top of the aisles to hold the top of the nave up, an expedient measure that has left the building both interesting and beautiful.

 

Inside, I feared another Happisburgh, but it was gorgeous. Stepping out of the sunlight into the slight chill of a vast open space, I wandered around feasting on this stunningly lovely building.

 

As regular users of the sites will know, I don't always warm to big churches, but St Mary is so pretty inside that it is hard not to love it. This is partly helped by the removal of all pews and benches from the aisle. Those that remain in the body of the church are lovely 18th century box pews, quite out of keeping with the medieval nature of the rest of the building, but quirky and oddly delightful. The great tower arch is elegant, and is thrown into relief by the towering font cover. The ringing gallery under the tower is dated 1501, and is reminiscent of the one at Cawston. The tower screen below it takes the breath away, and you find yourself looking around to see where it could have come from. In fact, it is almost certainly a work of the Victorians, but it is pretty well perfect. The paintings in the dado are apparently copies of windows by Sir Joshua Reynolds at New College, Oxford.

 

Worstead is rightly famous for its screen, but this is more because of its height, elegance and completeness than it is its authenticity. The figures on the dado have been repainted so recklessly that it is rather hard to see who some of them were ever meant to be. As at Woolpit in Suffolk, the Victorians appear to have repainted them more with an eye to enthusiasm than accuracy. I stood there, fantasising, making up stories, until, alongside familiar figures like St Peter, St James and St Matthew, I had identified St Lassitude, the patron Saint of a quiet night in, depicted reading his book. Other Saints, identified by their symbols, include St Quirinus with his hamster, and St Obligamus with his golden pineapple. Or so it seemed to me.

 

Not much less odd are the two figures on the extreme right. The Victorians do not appear to have repainted them. The first shows a man holding three nails, and is probably St William of Norwich, more familiar from the screen at Loddon. The second shows a figure crucified, arms tied to the spans. This may be the infamous Uncumber, the bearded lady of early medieval mythology - she grew a beard to fend off unwanted suitors, although you can't help thinking there'd be a niche market for that kind of thing somewhere on the internet. Later, she was crucified, probably upside down. This figure is probably a woman, so nothing seems to fit better, although she isn't bearded as far as I could see. Situated on the extreme right, she is reflected by a crucified Christ as the Man of Sorrows on the extreme left.

 

Across the top rail, a dedicatory inscription winds, mysterious and beautiful.

 

Either side of the chancel arch and screen, the two aisle chapels are both in use, which is unusual and lovely. Both have small screens, each with just four figures. That on the north side is particularly lovely, and is where the blessed sacrament is reserved. The four figures are St Peter, St Bartholomew, St John the Baptist and St John the Divine. At least three of these are also on the rood screen, suggesting that either the images there are wholly Victorian, or these aisle screens came originally from elsewhere.

 

The south aisle chapel is simpler - it is here you enter the church through the priest door. The screen features another St Bartholomew, along with St Lawrence, St Philip and a Bishop.

 

St Mary is a building to wander around in, a place to enjoy for its great beauty rather than to interrogate for its medieval authenticity. As you turn corners, vistas open up; the view from the font to the south door, for example, or that back to the west from the chancel. All perfect, all stunning. The high church nature of the modern furnishings chimes perfectly with these architectural treats. And there are other significant medieval survivals - a fine brass of a Catholic priest, scraps of wall painting beside the chancel arch, and so on.

 

As at other churches in this benefice, the war memorial is complemented by photographs of all those commemorated. What a splendid idea, and what a labour of love. Also in common with other churches around here, St Mary has a second hand bookstall. As I explored the Worstead area, I found myself buying more and more of them, until by the time I got back to Ipswich station that evening, my rucksack was laden down with a dozen or more.

 

Simon Knott, April 2005

 

www.norfolkchurches.co.uk/worstead/worstead.htm

Another piece of Victorian magic through my eyes. The tilted view of victoria has created a different mood along with the majestic sun looking overboard. The Extra 'I' explains the vibrancy of the feeling within.

 

The Victoria Memorial, located in Kolkata, India is a memorial of Queen Victoria of the United Kingdom who also carried the title of Empress of India. It currently serves as a museum and a tourist attraction.

 

The memorial was designed by Sir William Emerson in an architectural style similar to Belfast City Hall.[1] Earlier asked to design the building in the Italian Renaissance style, Emerson was against the exclusive use of European styles and incorporated Mughal elements in the structure. Vincent Esch was the superintending architect while Lord Redesdale and Sir David Prain designed the gardens. The work of construction was entrusted to Messrs Martin & Co. of Calcutta.

 

Built between 1906 and 1921, it is a majestic white marble building at the southern end of the Maidan and surrounded by a sprawling garden. A black bronze Angel of Victory, holding a bugle in her hand was placed at the apex of the dome above the Memorial. It is fixed to its pedestal with ball bearings and acts as a weathercock when the wind is strong enough. Unlike many other monuments of the British Raj in India, it is well maintained.

 

To Learn more about it

Victoria Memorial

 

Or better view it in black

View On Black

I could see the tower of a church from the main road. I saw it from a good two miles away, towering over the mature trees of a wood.

 

It must be one heck of a church I thought, turning down the lane leading to it, to find the lane lead to Worstead.

 

Worstead: that explained it. A village so associated with wool, a type of woolen cloth is named after it.

 

Beside the church is the market square, lined with fine buildings, and to the west, St Mary. A huge cathedral of a church. After snapping the village, I walk to the porch on the south side and go in, smiling.

 

I was met by a warden who saw the look of delight on my face, and took me on a grand tour. How lucky was I?

 

------------------------------------------

 

In the reign of Edward the Confessor, the lordship of this town belonged to the abbot of St. Bennet of Holm, with 2 carucates and an half of land, 8 villains, 30 borderers, 2 carucates in demean, 3 among the tenants, 8 acres of meadow, paunage for 16 swine, a mill, and 3 socmen, valued at 60s. and at the survey at 4l.

 

There were 2 churches with 28 acres, valued therein, and was for the provision of the monks.

 

At the survey, Robert, an officer of the cross-bow-men, held it of the abbot; it was one leuca long, and half a leuca broad and a perch, and paid 18d. gelt. St. Bennet's abbey held also in the said town, in King Edward's time, a carucate of land, with 2 villains, 10 borderers, one carucate in demean, and 2 among the tenants and 2 acres of meadow, &c. valued at 40s. (fn. 1)

 

Odo, son of Robert, the cross-bowman, assumed, according to the custom of that age, the name of Warsted, from this his town and lordship; he held it of the abbot by one knight's fee, being the gift of King Canute to the abbey on his foundation of it. (fn. 2)

 

This Odo. and Robert his son, gave lands to the abbey, and the mill at Bordestede. He was father of Peter, whose son Philip held one fee in the 20th of Henry III.

 

Nicholas son of Philip de Wursted, gave to the abbot all his lands here by deed, dated in the 2d of Edward I. Henry being then abbot.

 

Richard de Worstede was also a son of Odo, and had by Margaret his wife, daughter of Robert de Manteby, Sir Robert de Worstede, who died sans issue.—This Sir Robert and Sir John de Worstede, were witnesses to a deed of confirmation, of Jeffrey, son of Bartholomew de Glanvile, to Bromholm priory.

 

The temporalities of the abbot in 1428, were 3l. 12s. ob. q. This came at the Dissolution, to the see of Norwich; and in the 3d and 4th of Philip and Mary, was farmed of the Bishop, at 41s. and 3d. per ann. by Bertram Themilthorp.

 

The prior of Pentney had a lordship, granted to that house by John de Worstede, containing a messuage, a carucate of land, a mill, 50s. rent, 10 acres of wood, with the whole pond of Worstede and Crowbeck, and the whole alder carr, regranted by Simon the prior, to John for life.

 

In the year 1328, the temporalities of this prory were valued at 8l. 10s. 4d.—On the Dissolution, May 22, in the 36th of Henry VIII. it was granted to John Spencer.

 

The prior also of Hempton had a manor, valued with a mill, &c. at 4l. 8s. 11d. which on the Dissolution was granted as above, to John Spencer. Leonard Spencer and Catherina his wife, sold both these lordships to Robert Paston, and Thomas Thimblethorp, with their appertenances in Sloley, Westwick, &c. on June 3, in the 8th of Elizabeth; and after they are said to be aliened to — Utber, and so to — Mitson.

 

Matthew de Gunton had a manor here which he granted to William, son of William de Stalham, on his marriage with Isabel his daughter, being 49s. 3d. rent. This came to Sir Jeffrey Wythe, by his marriage with the daughter and heir of Sir William Stalham.

 

In the 9th of Edward II. Nicholas de Salicibus or of the Willows, and Elen his wife, conveyed to Jeffrey Wythe, and Isabel his wife, the 5th part of 28 messuages, 114 acres of land, 5 of turbary, with 27s. and 8d. rent here, in Dilham and Smalburgh, settled on Isabel; and Wynesia, widow of Sir Oliver Wythe, released to William Dunning of this town, all her right of dower in this town, and Westwick.

 

After this it came to Sir William Calthorp, by the marriage of Amy, daughter and heir of Sir John Wythe, and was sold by Edward Calthorp, Esq. of Kirby Cane, December 8, in the 21st of Henry VIII. to Leonard Spencer of Blofield, Gent. for 40l. in hand paid, and 40 marks more on full assurance being made. John Spencer was lord in the 2d of Edward VI. and Leonard Spencer in 1572.

 

Erpingham and Gaines's manor in Irstede, held by John Gross, Esq. at his death in 1408, which he left to his widow Margaret, extended into this town. John Skarburgh, Gent. had a prœcipe to deliver it to Miles Bayspoole, Gent. in the first of James I.

 

Before this, in the 17th of Elizabeth, William Chytham conveyed it to William Tymberley. The Grosses were early enfeoffed of a lordship under the abbot of Holm. Reginald le Gross was lord in the reign of Henry III. and had a charter for a weekly mercate on Friday.

 

Sir Oliver de Ingham held here and in Ingham, a knight's fee of Robert de Tateshale, in the first of Edward I. This came afterwards by the heiress of Ingham to the Stapletons; and in the 2d of Richard II. Sir Roger Boys, &c. trustees, aliened to the prior of the Holy Trinity of Ingham, a messuage, with 84 acres of land, 3 of meadow, one of pasture, in Worstede and Scothow, by license.

 

Thomas Moore, &c. aliened to the said convent, in the 16th of that King, 8 messuages, 221 acres of land, 22 of meadow, 4 of moor, and the rent of 11s. 11d. per ann. in this town, Ingham, Walcot, &c. held of the honour of Eye.

 

In the 3d of Henry IV. the prior's manor, late Sir Oliver de Ingham's, was held of Sir Constantine Clifton, of the barony of Tateshale.

 

The prior of Bromholm had also a lordship. In the 3d of Henry IV. the heirs of William Smalburgh held here and in Barton, &c. half a fee of the prior, with William Sywardby, and they of the Earl of Suffolk, as part of the honour of Eye, in 1428. The temporalities of this monastery were 104s. 2d. ob.

 

After the Dissolution, on May 26, in the 6th year of Edward VI. it was granted to Henry Grey Duke of Suffolk.

 

William Gillet, son and heir of William, had a messuage, a garden, 100 acres of land, 6 of meadow, 20 of pasture, and 2 of wood, called Fenn's and Skitt's, in the 23d of Elizabeth. John Kempt aliened it September 1, in the 7th of King James I. to Edmund Themilthorpe.

 

Thomas Seive of Worsted, had land here by the marriage of Margarel, one of the daughters of Sir James de Ilketeshale, Knt. of Suffolk, in the reign of Henry VI. she dying about the 30th of that King, left 3 daughters and coheirs; Cecilia, married to John Ovy, who left his lands here by will, in 1472, to Thomas his son, &c. by Emme his wife. Jane, a daughter and coheir of Seive, married William Smith; and Margaret, the 3d, Thomas Jeffrey.

 

The tenths were 14l. 10s. ob. q Deducted 1l. 19s. 1d. ob.

 

The town is seated in a flat country, and has a weekly mercate on Saturday

 

Worsted stuffs are said to have taken that name from their being first manufactured here. I find them mentioned in the 2d year of Edward III. and the weavers and workers were then by parliament enjoined to work them up to a better assise than they had done; and an enquiry was to be made after the behaviour of Robert P - - - the alnager for these stuffs.

 

Many privileges were after granted to the workers of them, Ao. 1 Richard II. &c. the merchants came into England, as appears in the 37th of Edward III. to purchase them.

 

The Church is dedicated to St. Mary, has a nave, 2 isles, and a chancel covered with lead, and a square tower with 6 bells, and was a rectory in the patronage of the family of De Worstede.

 

Sir Robert de Worsted, son of Richard de Worstede, gave by deed, (fn. 3) sans date, to the priory of Norwich, the patronage of this church, about the beginning of the reign of King Henry III. to which Sir John de Wirstede, Bartholomew de Reedham, Eustace de Berningham, &c. were witnesses; and by another deed, he gave to them the chapel of St. Andrew, in this town: witnesses, Sir G. de Bocland, John de Wirstede, Jordan de Soukeville, then an itinerant justice in Norfolk, which was confirmed by Pandulf Bishop of Norwich.

 

He also gave them lands with certain villains, the abbot of Holm also confirmed it.

 

Sir Reginald le Gross quitclaimed all his right in the aforesaid church and chapel, to Simon the prior, and the convent of Norwich.

 

Thomas de Blundevile Bishop of Norwich, also confirmed to them the said church, to take place on the decease of John de Wurchestede, and Adam de Wurchestede, who then held it in 1226; and in 1256, on the 8th of the calends of August, a vicarage was settled on the appropriation of the said church to the monks of Norwich, when a manse or house was given to the vicar, with an acre of land, by the chapel of St. Andrew with all the altarage of the church, (except the tithes of the mills) and the rents of assise belonging to the said chapel, and the oblations thereof; but if the oblations and profits of the said chapel exceeded 5 marks, the remainder was to go to the prior and convent, and the vicar was to repair the said chapel, and to find all ornaments, &c.

 

The vicar was also to have tithe of flax, hemp, and all other small tithes, it was appropriated to the prior's table, and to the cellarer of the priory; but after this, in the first of April following, it was appropriated entirely to the prior's table, and the church of Hemlington in Norfolk, appropriated to him instead of this.

 

In the reign of Edward I. there belonged to the appropriated rectory, a house, with 27 acres and a rood of land, and the church was valued at 25 marks, the vicarage at 5l. Peter-pence, 12d. and the portion of Kerbrook preceptory was 3s.—The prior had also a manor, Edward I. in his 35th year granting him free warren.

 

Vicars.

 

1256, Warin de Festorton, instituted vicar, presented by the prior and convent of Norwich.

 

John occurs vicar in 1299.

 

1304, Edmund Johnes, vicar.

 

Peter de Reynham, vicar.

 

1346, William de Aldeby.

 

1353, Oliver de Wytton.

 

1355, Roger de Felthorp.

 

1357, John de Massingham.

 

1365, John de Kynneburle; in his time, Ao. 2d of Richard II. the chancel of this church was new built; the prior granted 13 oaks out of Plumsted wood, and timber also out of St. Leonard's wood; and the expenses in money were 24l. 4l. 4d.

 

1386, Edmund Martyn, vicar.

 

On the dissolution of the priory, the manor belonging to it, with the rectory, and the patronage of the vicarage, were granted to the dean and chapter of Norwich; and the vicarage is valued at 10l. per ann.

 

Mr. Henry Aldred, vicar.

 

In 1603, William Fleming, vicar, returned 296 communicants 1730.

 

1660, Edmund Wharton, (fn. 4) occurs vicar.

 

Mr. William Berney.

 

Richard Oram, by the dean and chapter of Norwich.

 

1762, Ephr. Megoe.

 

On a gravestone in the chancel,

 

Hic lapis in pannis Spicer tenet ossa Johannis Qui Quadringentesimo pius XL et iii - - - - Anno.

 

Hic jacet D'ns. Johs. Yop. quo'da' Rector. Ecclie de Boton.

 

¶Sir Robert Camownde, priest, was buried in 1482, in the chapel of St. John, of this church, and wills that all the said chapel be paved with marbyll stone, and to the gravestone of John Ovy, with his goods. (fn. 5) —Richard Watls buried in St. John Baptist's chapel 1509, and I will have a prest to sing and pray 6 years in the church except the Fryday in ev'ry week, in the chapel of St. Andrew of Worsted. Agnes Watts, his widow, buried in the said chapel, 1529, and benefactrix to the guilds of our Lady and St. Thomas, and to the repair of St. Andrew's chapel, and gives meadow land to find two lamps in the church for ever, if the King's laws will permit, otherwise to be sold and to buy cattle for that purpose.

 

Here was also St. John Baptist's guild. In the church were these arms; Gules, on a fess, argent, three flowers, azure, between three popinjays, borne by—prior of Norwich. Argent, a cross, sable, the priory arms. Calthorp and Stapleton.

 

www.british-history.ac.uk/topographical-hist-norfolk/vol1...

 

--------------------------------------------

 

As a measure of how civilised East Anglia is, it is a simple and cheap matter to explore the region by train and bicycle. There is a flat rate of nine pounds a day for unlimited travel between stations in Suffolk, Norfolk and East Cambridgeshire. You can take a bike on any train for a pound, although in reality conductors rarely charge for this service. This practice dates back to pre-privatisation days, and Anglia Railways and One Trains have continued to honour it, for which I am mightily grateful. The Suffolk and Norfolk Churches sites would not be so extensive without it.

 

I left Ipswich at twenty to eight. It was a thinly bright April morning, the sun without power beyond dazzling through the haze in the eastern sky. I was glad of my jacket, but also glad I had sun glasses with me - it was going to be a perfect day for a bike ride.

 

As the train plodded through Ipswich's monotonous northern suburbs, I examined the ordnance survey map. I flicked through Pevsner and Mortlock, as industrial units gave way to green fields, copses and the winding Gipping. Restless, I gazed out the window. A swan awoke on a lake near Needham Market, stretching itself and beating its wings into life. Crows raided a skip on rubble near the Stowmarket paint factory. Then we were really in the countryside, rushing headlong through the sleepy fields beyond Haughley and Mendelsham. Near Finningham, a large female deer cowered silently in the hedge, not ten metres from the track. A few minutes later, and a wise old hare huddled in a furrow, flat-eared, patient.

 

The train pulled into the gathering surprise of Norwich. I hauled my bike a couple of platforms over to the Sheringham line. Other people out for the day got on, including a couple dressed in vintage railway costumes. I assumed they were bound for the steam line at Sheringham. Again, the monotony of another city's suburbs petered out into agricultural business, this time in bright sunshine, and so it was that just after nine o'clock we arrived at Worstead station. I was the only person to get off. "See you later" called the conductor cheerily as I rode off of the platform into the lane, and of course he was right. There is only one train that shuttles back and forth along this line all day, and he was in charge of it.

 

I cycled from the station up into the village, a distance of about two miles. I didn't pass anyone, and here in the large village there was nobody about, just a fat cat lazily rolling in the village square. The sun was cutting the haze, the sky wide and blue. It was like being in France.

 

The church is absolutely enormous, and hemmed in a tight little graveyard. My resolution to take more distant shots went right out the window. Like Salle, and Southwold in Suffolk, St Mary was all built in one go, pretty much. This happened in the late 14th century. As at Salle, it is reflective of a large number of bequests from different people over a short period rather than anyone fabulously rich doing it on their own, and the money, of course, came from wool. Worstead is still the name of a fabric today.

 

I said it was pretty much built at one go, but there was still plenty of money about in the 15th century to raise the clerestory and install a hammerbeam roof. This seems to have been such an ambitious project that flying buttresses had to be installed on top of the aisles to hold the top of the nave up, an expedient measure that has left the building both interesting and beautiful.

 

Inside, I feared another Happisburgh, but it was gorgeous. Stepping out of the sunlight into the slight chill of a vast open space, I wandered around feasting on this stunningly lovely building.

 

As regular users of the sites will know, I don't always warm to big churches, but St Mary is so pretty inside that it is hard not to love it. This is partly helped by the removal of all pews and benches from the aisle. Those that remain in the body of the church are lovely 18th century box pews, quite out of keeping with the medieval nature of the rest of the building, but quirky and oddly delightful. The great tower arch is elegant, and is thrown into relief by the towering font cover. The ringing gallery under the tower is dated 1501, and is reminiscent of the one at Cawston. The tower screen below it takes the breath away, and you find yourself looking around to see where it could have come from. In fact, it is almost certainly a work of the Victorians, but it is pretty well perfect. The paintings in the dado are apparently copies of windows by Sir Joshua Reynolds at New College, Oxford.

 

Worstead is rightly famous for its screen, but this is more because of its height, elegance and completeness than it is its authenticity. The figures on the dado have been repainted so recklessly that it is rather hard to see who some of them were ever meant to be. As at Woolpit in Suffolk, the Victorians appear to have repainted them more with an eye to enthusiasm than accuracy. I stood there, fantasising, making up stories, until, alongside familiar figures like St Peter, St James and St Matthew, I had identified St Lassitude, the patron Saint of a quiet night in, depicted reading his book. Other Saints, identified by their symbols, include St Quirinus with his hamster, and St Obligamus with his golden pineapple. Or so it seemed to me.

 

Not much less odd are the two figures on the extreme right. The Victorians do not appear to have repainted them. The first shows a man holding three nails, and is probably St William of Norwich, more familiar from the screen at Loddon. The second shows a figure crucified, arms tied to the spans. This may be the infamous Uncumber, the bearded lady of early medieval mythology - she grew a beard to fend off unwanted suitors, although you can't help thinking there'd be a niche market for that kind of thing somewhere on the internet. Later, she was crucified, probably upside down. This figure is probably a woman, so nothing seems to fit better, although she isn't bearded as far as I could see. Situated on the extreme right, she is reflected by a crucified Christ as the Man of Sorrows on the extreme left.

 

Across the top rail, a dedicatory inscription winds, mysterious and beautiful.

 

Either side of the chancel arch and screen, the two aisle chapels are both in use, which is unusual and lovely. Both have small screens, each with just four figures. That on the north side is particularly lovely, and is where the blessed sacrament is reserved. The four figures are St Peter, St Bartholomew, St John the Baptist and St John the Divine. At least three of these are also on the rood screen, suggesting that either the images there are wholly Victorian, or these aisle screens came originally from elsewhere.

 

The south aisle chapel is simpler - it is here you enter the church through the priest door. The screen features another St Bartholomew, along with St Lawrence, St Philip and a Bishop.

 

St Mary is a building to wander around in, a place to enjoy for its great beauty rather than to interrogate for its medieval authenticity. As you turn corners, vistas open up; the view from the font to the south door, for example, or that back to the west from the chancel. All perfect, all stunning. The high church nature of the modern furnishings chimes perfectly with these architectural treats. And there are other significant medieval survivals - a fine brass of a Catholic priest, scraps of wall painting beside the chancel arch, and so on.

 

As at other churches in this benefice, the war memorial is complemented by photographs of all those commemorated. What a splendid idea, and what a labour of love. Also in common with other churches around here, St Mary has a second hand bookstall. As I explored the Worstead area, I found myself buying more and more of them, until by the time I got back to Ipswich station that evening, my rucksack was laden down with a dozen or more.

 

Simon Knott, April 2005

 

www.norfolkchurches.co.uk/worstead/worstead.htm

Oct. 23, 2010, Klara Lavoie and brother Alex Lavoie are running the new "9 Run Run" half-marathon race in the woods near Stittsville (Ottawa).

 

SEE BELOW for links.

===================================================

 

9 Run Run

 

a) 2011 photos

 

b) 2010-2024 results - sportstats.one/event/9runrun

  

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

 

(newspaper articles)

 

1)

 

Ottawa's second Emergency Service event this weekend

Posted on Oct 20, 2011 by Shad Qadri

 

On Oct. 22, 2011, families and friends will be running/walking in a Half Marathon, 10k or 3 K Family Fun Walk/Run as part of the City's second annual 9 Run Run.

 

Last year 9 RUN RUN raised an outstanding $16,911.10 for youth substance abuse. This year 9 RUN RUN, inspired by D.I.F.D. (Do it for Daron), is honoured to support The Royal Ottawa Mental Health Centre "Youth Mental Health Awareness Study & Early Intervention Research Project" which will be conducted throughout schools across our region.

 

2)

 

9 Run Run' coming to Stittsville

by: Tiffany Williams-Lepack, Aug. 5, 2010

 

EMC Sports - Running can become a love-hate relationship for some people.

 

For Ottawa Police chief Vern White, he wanted to prove to himself that he could run a marathon. Last year he completed his goal running in the 28th Wineglass Marathon in Corning, New York finishing with a time of 4:20:10.

 

White explains that he used to hate running like some people hate eating their vegetables. He feels the training was especially tough. Today he doesn't know if he loves running but he can see and feel a difference.

 

"I spent the first 50 years of my life saying there was no way I could ever run a marathon. I don't know if 'enjoy' is the right word but I enjoyed the experience and thrill and emotions afterwards. The training might have been the hardest thing I've ever done in my life, I have to be honest," said White.

 

This year his goal is to run 12 half marathons in the span of 12 months. Thus far he has run five.

 

He was discussing his goal in a casual conversation with Stittsville councillor Shad Qadri and that there was a need for a run like this. Qadri then handed the ball over to the person who he thought would do a good job organizing the event, Brenda Tirell. The wheels were put in motion and the inaugural 9-Run-Run was created.

 

The Ottawa Emergency Services run will take place on Oct. 23 and will feature a half marathon and a 3 km family fun run/walk. Qadri thinks she has done an excellent job and he is happy to work with the emergency services in the run. "It's a good venture for our community, we are a young community and we want to be active. This 9 Run Run, I think will do that and will bring the three emergency services together and say, 'Come on community come on and join us," said Qadri.

 

Tirrell, race director, is a firefighter in Stittsville and wanted to have all of the emergency services involved.

 

"I'm really excited about it and the support from business and running community has been tremendous," said Tirrell.

 

With all three emergency services involved, White feels there will be a bit of a friendly competition going on as well.

 

"I think we can beat them in the run, if we can't, then nothing else our relationship with both services are very strong but a very competitive relationship," said White. "I thought it would be fun to play around a little bit and at the same time hopefully teach them a lesson in running"

 

The event will support the building of the Meadow Creek Rehabilitation Centre in Carp, part of the Support Treatment Education Prevention (STEP) program. The program helps address the need for residential substance abuse treatment, education and prevention for young people between the ages of 13 and 17.

 

Tirrell believes it is an event for the whole community and even those who are not runners can come out.

 

"With the family fun run-want to encourage families and kids to come out and run 3 km

 

There is something for everyone, if you don't want to walk or run people can come out and volunteer or cheer," said Tirrell

 

Tirrell thinks the event promotes a healthy lifestyle and a great way for the three services to work together. She also feels it is great that for most part the participants will be running on country roads. A sentiment echoed by White.

 

"I think it gives us an opportunity to celebrate a different part of the city and a part a lot of visitors don't see and even a lot of Ottawa citizens who may live in the east end may not see. They will see the Trans Canada trail, which is spectacular they will get to run most on trail but they will also get to see what Stittsville has to offer the community," said White. "I think it will be for a lot of people a bit of an eye opener, people will see that Stittsville is a lot bigger than it used to be, it's gone from being a little bit of a sleepy hollow town to a bustling community."

 

He hopes everyone will come out and cheer on the runners because everyone needs someone yelling go so they don't give up midway through.

 

The race will start at the Goulbourn Recreation Centre on Shea Road, then they will turn on Stittsville Main Street until they hit Flewellyn Road to Lucas Lane and follows the Trans Canada Trail back to the GRC.

 

For more information on the run visit www.9runrun.ca or www.events.runningroom.com/site/?raceId=5872.

 

3)

 

9 RUN RUN coming up in Stittsville /First annual Emergency Services Run

 

article from Your Ottawa Region, John Curry

 

Stittsville, Ontario - Eight hundred half marathoners and another 300 in the 3K Family Fun walk/run. That’s going to be a lot of feet hitting the ground in the first annual 9 RUN RUN in Stittsville on Saturday, Oct. 23.

 

But this is the goal for organizers of this inaugural event being held to raise funds for Project s.t.e.p., a support, treatment, education and prevention initiative to combat substance abuse among young people.

 

Race director Brenda Tirrell told members of the Rotary Club of Ottawa – Stittsville at their Sept. 28 meeting that registration for the half marathon event is now just under the halfway mark for the planned 800 runners. Runners from as far away as Fort McMurray and Quebec City have registered. She expressed confidence that 800 runners will register for the half marathon.

 

As far as the 3K Family Fun walk/run is concerned, about 150 participants are now registered and hopes are still high that the projected 300 participant goal will be met.

 

There is to be a major push coming through A Channel, flyers and other means to reach this registration total.

 

Both the half marathon and the 3K Family Fun walk/run will start from Sacred Heart High School on Abbott Street in Stittsville.

 

The half marathon will follow a route involving Abbott Street, Stittsville Main Street, Flewellyn Road, Munster Road, Fernbank Road, Jinkinson Road and the Trans Canada Trail back to Stittsville. Including the Trans Canada Trail in the route makes this a unique experience for half marathon runners.

 

The idea of holding this first-ever 9 RUN RUN emergency services run came about as a result of Ottawa Police Services chief Vern White having the goal of running in a number of marathons this year. In addition, chief White is heavily involved in promoting Project s.t.e.p. and healthy living in general.

 

This all led to the idea of holding a local half marathon and after various dates were investigated, including some as early as July, the Saturday, Oct. 23 date was decided upon.

 

The name 9 RUN RUN came about thanks to Ben von Jagow of Stittsville whose mother, Karen, is a running partner of Brenda Tirrell. It was being called the Ottawa Emergency Services Run in its early planning stages until Ben made the suggestion that it be called the 9 RUN RUN, a takeoff on the 9-1-1 phone number that is called to access emergency services.

 

“We thought that was very clever of Ben,” Brenda said in her presentation to the Rotary Club and the 9 RUN RUN name was adopted.

 

The three emergency services, fire, police and paramedic service, are all supporting the event and will be involved. There have also been corporate sponsors who have come on board such as Bradley’s Insurance, BMO Nesbitt Burns, Coldwell Banker First Ottawa Realty, McDonald’s (Stittsville and Kanata), Thomas Cavanagh Construction Limited, Kunstadt Sports, Creo Marketing, the Running Room, Bob FM 93.9, the A Channel, Zoom Photo, the city of Ottawa and Popeye’s Supplements.

 

The Stittsville Rotarians are also going to be involved in some way. A Shelter Box, the disaster relief program which the Rotary Club in Stittsville has been supporting, may be set up along the route. Rotary Club members may also be staffing one of the water stations along the route.

 

But there is going to be more at this 9 RUN RUN event than just running and walking. There will be the Chief’s Chili Cookoff, a friendly event that will test rival recipes. Participants will be able to enjoy the results of this cookoff as part of their free post-race lunch.

 

The Ottawa Paramedic Service’s trauma rescue unit will be on site for viewing, as will Ottawa Fire Service vehicles and the Ottawa Police Service’s canine unit.

 

The half marathon run will be starting at 9 a.m. while the Family Fun walk/run will get underway at 9:30 a.m.

 

Registration is now open at www.runrun.ca or at www.events.runningroom.com. Registration fees for the half marathon are $70 per person while the registration fee for the 3K Family Fun walk/run is $20 per participant.

 

The registration includes not only the event itself but a free post race BBQ with the chili, a free long sleeve technical t-shirt for the half marathon or a free cotton t-shirt for the Family Fun run/walk, a free iRun magazine subscription and free medals. Everyone will also be eligible for a door prize draw.

  

4)

 

9 Run Run Event Raises $16,911

 

By Tiffany Williams-Lepack, EMC News - posted Nov. 18, 2010

 

It was a five alarm success as runners and walkers raised $16,911 for charity in the first ever 9 Run Run on Oct. 23.

 

The emergency services half marathon and 3 km family walk/run was in support of the building of the Meadow Creek Rehabilitation Centre in Carp as part of Project s.t.e.p. (support, treatment, education and prevention) and the official cheque presentation was made on Nov. 9 at Ottawa City Hall.

 

The race came about as part of Ottawa Police chief Vern White's goal to run a half marathon each month and through the hard work and dedication of more than 140 volunteers the race went off with only a few small glitches.

 

White was amazed at the success of the event as it was bigger than he thought it would be.

 

"I thought it was going to be a great event and we would get a couple hundred people, raise a little bit of money and raise a fair amount of awareness," said White. "Instead we had almost 900 people, raised a fair amount of money and I think raised a lot of awareness, particularly in that area of the community. People downtown hear about and have these discussions a lot but in the west end it's not on everyone's lips so I thought it was great."

 

This was his tenth half-marathon of 2010 and White admits that with a time of two hours and ten minutes it was slow. But he enjoyed chatting with the many volunteers, thanking as many of them as he could.

 

Race director Brenda Tirrell thought it was a fantastic event due to all the volunteers and support from the community. She was especially excited with the many signs that local businesses put up welcoming runners and walkers to the community.

 

Stittsville councillor Shad Qadri gives the credit to Tirrell and her team of organizers and is looking forward to next year. He hopes he is well enough to participate. He was pleased with the turnout with participants from right across the city and the surrounding areas as well as the large emergency service presence.

 

"What a way to showcase our emergency services to the community to say look we don't just keep you protected but we make you a community and participate in the community," said Qadri.

 

Tirrell says they learned a few things and are looking to add a 5 or 10 km run for next year and dealing with a lunch issue.

 

"We learned to serve the food a bit earlier," she said with a laugh.

 

"People are always hungry."

 

Everyone was impressed with the police, fire and paramedic presence and she felt it was important for them to be there.

 

"There was a lot of police brass and tremendous coverage by paramedics. They were at every water station which was pretty much unheard of," said Tirrell. "It was their event, they understood that they needed to showcase what they had. It was great to have the fire presence there too with their truck."

 

Other suggestions for next year include working more with OC Transpo and Ottawa Police to ensure that road closures are a minimum.

 

The race winner, Rick Hillier of Ottawa, also ran into a small problem at the finish line.

 

"He ran past because, here's a little glitch or learning curve that we had, with about 20 metres left we didn't direct them in the right way and he went past the finish and turned around and came back and still finished first," said Tirrell.

 

"He took it all in stride and was laughing about it, a great sport about it. The first, second and third were so close they all went by it and came back and all thought it was quite funny, they took it all in stride."

 

She was also impressed that for such a small event they had Dr. John Hooper as their medical director who stayed on site all day in case he was needed.

 

Overall everyone was quite surprised with the amount of money the race raised and how smoothly it ran.

 

"We had initially hoped to raise about $10,000 so next year it's only going to get bigger and the cheque is going to get bigger. Hopefully our expenses will be a little bit less. The first year there is a learning curve," said Tirrell.

 

"We wanted to make sure we did it right the first year and hope that people will come back next year."

 

Planning is already under way for next year's race on Oct.22, 2011 at Sacred Heart Catholic High School.

  

Social Bookmarking is a really simple tool that can offer your Extension audience a great deal of value. It's also a great place to get started with eExtension.

why these were for sale at a hardware store?

Raymah is Yemen’s newest governorate, carved off Sana’a in 2004. An egg carton of mountains each with a house on top. Providing health an education is a challenge with a population dispersed over so many difficult to get to places.

I was there to see how are nutrition and education programmes were progressing. The government health staff and local government I met were well trained and keen to make a difference.

Why the infamous have fans

 

Neal Hall

Vancouver Sun

  

Saturday, September 02, 2006

  

Many people have a morbid curiosity about tragedies, which is why they slow down to look at a traffic accident.

 

"It's so odd, strange and spectacular that you are drawn to look at it," explains psychologist Stephen Hart, who teaches at Simon Fraser University.

 

That's normal human curiosity, he said, as is reading about a murder or tragedy in a book or newspaper.

 

But how do you explain serial killers who get fan mail, including marriage proposals?

 

There are two theories, Hart said. The first is an identification with a public figure, which, in the case of a serial killer or a high-profile accused killer, involves a celebrity of sorts -- they are infamous, so it's exciting to get a personal letter from such a person.

 

Hart said some people do it as a sort of defensive identification similar to Stockholm Syndrome, citing the example of people working in concentration camps who associate with the enemy in order to try to feel safe from becoming victims themselves.

 

"It's fear-motivated," Hart explained. "You are drawn defensively out of fear."

 

Similarly, it gives the person in the public domain a sense of safety, mastery and control over the accused killer by identifying with someone who is considered dangerous if not behind bars, he said.

 

Then there is a second type who want to develop an identity of being bad -- they are fans of famous criminals because they want to emulate their behaviour.

 

Not surprisingly, some women make marriage proposals to criminals such as as Ontario sex killer Paul Bernardo and Los Angeles serial killer Richard Ramirez, who was married while on death row, Hart pointed out.

 

He added some women often use their sexuality to keep violent offenders calm or happy, which is detailed in a book called Violent Attachments by San Diego forensic psychologist Reid Meloy.

 

But Hart had difficulty explaining what would motivate a man, using a female pseudonym, to engage an accused serial killer in correspondence.

 

"It goes beyond normal human curiosity," said the forensic psychologist, who himself has received letters from serial killers such as Clifford Olson but has never replied.

 

"I don't think there is anything to be gained from it," Hart said of his reason for not corresponding with Olson. "I think it encourages those offenders to be attempting to correspond with people on the outside."

 

It also gives the killers a sense of grandiosity, which they crave, he added.

 

Besides, Hart said, convicted killers rarely provide honest insights into their crimes in letters. It's better to do a face-to-face interview so a psychologist can see the person's body language, which may reveal deception being used by a killer.

 

"Often it's what they don't tell you that's just as important," he said.

 

A U.S. prison reform activist, Jennifer Furio, corresponded with dozens of serial killers and published a book in 1998 titled The Serial Killer Letters: A Penetrating Look Inside the Minds of Murderers.

 

Thomas Loudamy, an aspiring journalist living in the San Francisco area, hopes to do the same one day. He said he first began writing to Pickton using a woman's pseudonym, Mya Barnett, because he felt Pickton would be more receptive writing to a single woman.

 

So far, he said, he has received three letters from Pickton, two of which he provided to The Vancouver Sun.

 

One of the letters shows that the author felt an affinity to Mya Barnett and chose to respond to her correspondence while ignoring a flood of other letters he claims to have received.

 

"I have received letters from all over the world and there many I do not write back in reguards [sic] some does not make sence [sic], others testing me over and over again while time goes on to this day," said the letter dated Feb. 26, 2006, which is handwritten in capital letters.

 

Other letters Loudamy provided to The Sun purportedly written by convicted killers also indicate that they get a lot of mail.

 

Pickton is being held in the North Fraser Pretrial Centre, which holds prisoners waiting for trial.

 

Bruce Bannerman, spokesperson for the B.C. Corrections Branch, said every prisoner in provincial facilities is provided postage for up to seven letters per week.

 

"The intent is so that they can maintain contact with the community and their family," he said.

 

All mail coming into provincial facilities is opened and searched for contraband, such as drugs, said Bannerman. "We do know that persons on the outside can be very inventive in getting illicit substances, such as drugs, trying to send it in through the mail," he said.

 

But incoming and outgoing mail is not read by corrections staff, he said, unless staff have received legal permission to do so because of criminal concerns about a certain prisoner.

 

Bannerman said there is no specific pen-pal program for B.C. prisoners, and that the amount of mail received by prisoners varies.

 

nhall@png.canwest.com

 

Mail bonding

 

Excerpts from letters written by Canadian killers, provided to The Sun by California collector Thomas Loudamy:

 

Clifford Olson

 

Excerpt from a handwritten letter dated July 11, 2006:

 

n "OK. Some of what I do here. Im an artist. I draw them and type in my personal poems and send them to close friends of mine . . . Im into the playstation games here. I just watched all the World cup Soccer games ever one of them live on T.V. I just watched the Wimbledon Tennis . . . I never miss the American IDOL shows . . . I watch a lot of movies also."

 

History: Clifford Olson, Canada's most notorious serial killer, terrorized the Lower Mainland in 1980 and 1981 when he killed 11 young people. He was sentenced to life in 1982 after pleading guilty to 11 counts of first-degree murder.

 

Robert (Bob) Arthurson

 

Excerpt from a handwritten letter postmarked July 26, 2006:

 

n "So my photo is with this letter. I hope I don't chase you away after you see what I look like. I am not that good-looking, but make up for it in other way's kindness sense of humor that sort of thing."

 

History: Arthurson, 49, is serving a life sentence for second-degree murder in the 1994 abduction and strangling of 13-year-old Sarah Kelly in The Pas, Man. However, at a parole hearing in 2004, during a discussion about pedophilia and his previous criminal history, Arthurson claimed to have up to 16 additional victims that the police didn't know about.

 

Allan Legere

 

Excerpt from a typed letter dated April 19, 2006:

 

"Theres no reason for me to be inside. THe way some people portray me on websites, etc and who DON'T know me at all, most never saw or met me,not even in my home town, you would think I had 3 heads, when in reality, I am more intelligent than the lot of them, its just that I didnt always use my IQ."

 

History: Dubbed the "Monster of Miramichi," Legere is in prison for life for five murders, including a 1989 killing spree in the Miramichi region of New Brunswick in which he raped, tortured and killed three women and beat to death a Catholic priest.

 

© The Vancouver Sun 2006

 

www.canada.com/vancouversun/news/story.html?id=34c0edad-6...

A docent explains the family lifestyle.

 

"The Ulster American Folk Park is an open-air museum just outside Omagh, in County Tyrone, Northern Ireland.

 

Within the museum there are many restored, original buildings with connections to local families. The park was developed around the Mellon House, the birthplace of Irish-American banker and lawyer Thomas Mellon, founding father of the Mellon banking dynasty. This house and its outbuildings remain in their original location. Visitors can taste samples of traditional Irish and pioneer American foods including freshly baked soda bread and pumpkin pie all made on the hearths and griddles of the exhibit buildings. The museum also includes agricultural displays and an array of farm animals."

May 20, 2015 - Save A Spot Representatives explain how to make a vehicle reservation to and from the San Juan Islands. For more information on the Save A Spot Program, visit: www.TakeAFerry.com.

"The Power of WOMM Workshop" (Word of Mouth Marketing) held at LMC conference in Orlando 2011. Facilitated by Craig Flynn & Brian Bunt, it included some WOMM case studies & concepts as well as group participation in the "5 T's workshop" based on Andy Sernovitz's work (see: www.gaspedal.com). The lecture & workshop were an extension of The Empty Bin (www.theemptybin.com) a marketing and WOMM source for pro lumberyards, the building community, and anyone with an interest in WOMM.

OK let me explain, and apologize to Flickr Folks who don't share my love for PLANESPOTTING. I know how crazy this seems. Why all the pictures of the same airline, in this case, FedEx? Well if you look close, you will find a Registration Number that's unique to each airplane. If you type that into Google, you can see that airplane's history, including where it's been flying. I belong to a group Planespotters and they are interested in each individual airplane's history and photographs of it on different days at different airports. So with that, here they are, ENJOY!!!

 

April 17, 2018

Memphis International Airport (MEM), Memphis, Tennessee

Explained nicely about every shot with examples

 

   

wp.me/p5qk6T-3T8

China and India

  

Website:

www.museudooriente.pt/

www.museudooriente.pt/?lang=en

 

english

 

“On the gods, I can affirm neither that they do exist nor that they do not exist: much prevents the acquisition of such knowledge beginning with the obscurity addressed by the question and followed by the brevity of human life.”

Protagoras (5th century BC)

 

“Gods of Asia” (in contrast to “The Gods of Asia” that would be of ridiculously pretentious scope) is a title that runs of risk of getting mired in equivocation. We are victims of the inappropriateness of a word’s meaning in one language when applied to another and particularly when dealing with the word god. The terms monotheist and polytheist are Western notions that prove rather lacking when considering Hinduism or Taoism. The first Western missionaries reaching Asia referred constantly to idolatry whenever encountering statues in places of worship that seemed strange to them. However, having hardly begun explaining the great Asian religions, we are immediately struck by the sheer similarities that they share with the great Western religions that shock anybody attempting to move on from the prevailing prejudices. The idea of a single God, considered by some to be the great Judaic religious contribution, was already in practice in Asia. The Brahman in Hinduism, the Tao of the Chinese are single, the origin of everything and everything exists in them. It would bizarre for the Hindus and Taoists to depict the almighty as a grizzled old man with a white beard not so much due to the fact that this would be sacrilege, as Islamic believers would hold, but rather because both fall outside the scope of any human understanding and are beyond any means of representation. The concept that “God made man in His image” swiftly becomes “man made God in his image”.

Furthermore, when dealing with Asian religions, there are references to gods when other terms would be used by Western religions. The Hindu gods are, in fact, the diverse manifestations of Brahman acting in the world and only as such susceptible to depiction. The Chinese gods bear a closer relationship with the saints of Christianity. Each serves its own particular function, such as Eloy as patron saint of goldsmiths or Saint Genevieve as the patron saint of Paris, which in the latter case would be known as the goddess of the Parisian earth within a Chinese pantheon.

Some of the similarities existing among all the religions are indeed surprising. The idea of the trinity is central to Hinduism. Given that everything born has to one day die, Brahman becomes creator, conservator and destroyer as reflected in the three manifestations: Brahma, Vishnu and Shiva. Vishnu is incarnate as God was incarnated in Jesus Christ. The Chinese are somewhat more abstract in this area given that their belief system holds that from the Three are born all beings.

Each founder of a religion is inseparable from the surrounding environment in which emerging. Just as the New Testament is not understandable unless its message is situated within the context of the Old Testament, the message of Buddha Shakyamuni was announced within a Hindu society and does not call into question beliefs such as reincarnation or karma. The Taoist religion becomes incomprehensible if stripped of either the Taoist philosophy that preceded it or the beliefs of ancient China.

Another common point is that the original message has been subject to whatever first the disciples or later the faithful decided to do with it given that the founders never actually set it down in writing. Neither Jesus Christ nor Shakyamuni not to mention Zhang Daoling left any written legacy. It was only through witnesses that we gain our awareness of their thinkings and teachings: rather disturbing when considering the general accuracy of such accounts. Just as Jesus Christ would not agree with what Churches have done with his message and in his name down through the centuries, Shakyamuni would not recognise his own thinking in the elaborations of those wishing to spread his message. Many founders of religions sought only to provide an answer to a precise question. Just as Jesus Christ wanted to introduce charity, Shakyamuni wanted to find a means to escape the suffering of existence. Just as Jesus Christ did not call into question the God of the Bible, Shakyamuni made no pronouncement on either Brahman or nirvana to such an extent of stating that Buddhism was a religion without a god.

Despite all that has been written, Judaism, Christianity and Islam are not the only book based religions. Buddhism, Jainism and Taoism are based on texts even if quite different to the Bible or the Koran. As regards the mirabilia spreading all the beliefs on either side of the Urals, it should be remembered that Asian thinkers knew how to distinguish between directly reading texts in order to gain the admiration of crowds and their interpretation at the philosophical or theological level and demonstrating a thorough understanding in the meantime.

We may inquire as to the origins of all these similarities between the world’s great religions. Are they due to the very nature of the human spirit? From a shared human story dating back to the beginnings of history? Factual influences for this, however, appear to be extremely limited even if we may recall that the halos of Western saints derive from the aura of light that is depicted around Buddhas in Asia and the concept of Hell complete with boiling cauldrons and devouring fires also originates in the East (with the difference that in the Orient, Hell is not eternal).

May it be said, as an Indian thinker once wrote, that all men worship the same god under different names? No. While the concept of a single god exists in the Asian religions and accepting that all world religions have undergone sometimes less than inspired revisions running counter to their original content, and that there are particularities common to all, it would certainly be fallacious not to see the differences inherent to each. Taoism provides an explanation of the world but each is free to accept it or otherwise and engages in no form of proselytism. Buddhism seeks to end with suffering in the hope that all men may benefit from its message but without ever becoming an imposition and sought to be tolerant regarding long existing local beliefs given its acceptance that spirits exist within living beings. As regards theological differences, these are only too susceptible to generating interminable debates.

However, this is not the intention of this exhibition nor does it involve presenting the gods of India, Indonesia, Myanmar, Thailand, China, Vietnam, Korea and Japan with a concern to somehow encapsulate the beliefs of others into the content of picturesque or striking images. It is rather more about setting out why they are worthy of the same respect that we provide our own religions.

The exhibition thus seeks to raise awareness about certain aspects of the religious art of Asia, particularly at the popular level, and introduce the still living mythology underlying the objects on display. Hence, all the great religions of the continent are included: Hinduism, Buddhism, Taoism and Shinto. While the Western word “god”, corresponds closest to abstract

Asian concepts such as Brahman in India or Tao in China, the supernatural beings represented here are far more manifestations of the divine in the human world.

 

português

 

“Sobre os deuses, nada posso afirmar, nem que existem nem que não existem: muitas coisas o impedem de saber, a começar pelo lado obscuro que envolve a pergunta, e a seguir pela brevidade da vida humana”

Protágoras (século V a.C.)

 

“Deuses da Ásia” (e não “Os deuses da Ásia”, o que seria uma pretensão ridícula) é um título que corre o risco de gerar grandes equívocos. Somos vítimas da inadequação das palavras de uma língua para a outra, e mais particularmente quando se trata da palavra deus. Os termos monoteísta e politeísta são noções ocidentais muito mal adaptadas quando se trata do hinduísmo ou do taoísmo. Os primeiros missionários ocidentais que chegaram à Ásia falavam dos idólatras sempre que viam em templos estas estátuas que lhes pareciam estranhas. No entanto, mal começamos a informar sobre as grandes religiões asiáticas, são, antes de tudo, as semelhanças com as grandes religiões ocidentais que espantam quem tente abstrair-se dos preconceitos correntes. A ideia do Deus único, que alguns consideram ser a grande contribuição da religião judaica, já vigorava na Ásia. O Brahman do hinduísmo, o Tao dos chineses são o Único, a Origem de tudo, e tudo neles existe. Seria ridículo para os hindus e taoistas verem representados o Brahman ou o Tao sob os traços de um ancião de barba branca, não tanto pelo facto que isto possa ser um sacrilégio, como o pensam os islamitas, mas porque tanto um como o outro escapam ao entendimento humano e situam-se para além de qualquer forma. A ideia de que “Deus fez o homem à sua imagem” transforma-se rapidamente em “o homem fez Deus à sua imagem”. Mas quando se trata de religiões asiáticas, fala-se de deuses quando no Ocidente utilizar-se-ia um outro termo. Os deuses hinduístas são, de facto, manifestações diversas do Brahman actuando no mundo e como tais podem ser representados. Os deuses chineses são mais aparentados aos santos do cristianismo. Cada um deles tem uma função, como Santo Elói é o patrono dos ourives ou Santa Genoveva é a padroeira de Paris, que neste caso, para os chineses, seria conhecida como deusa do Solo de Paris.

Algumas das semelhanças que existem entre todas as religiões são surpreendentes. A ideia da trindade é central no hinduísmo. Visto que tudo o que nasce tem que morrer, o Brahman manifesta-se enquanto criador, conservador e destruidor, o que se traduz pelas suas três manifestações, Brahma, Vishnu e Shiva. Vishnu incarna-se como Deus se incarnou em Jesus Cristo. Os chineses são mais abstractos nesta matéria, já que para eles é do Três que nascem todos os seres.

Cada fundador de religião é inseparável do meio em que apareceu. Tal como o Novo Testamento não é compreensível se a sua mensagem não for situada no contexto do Antigo Testamento, a mensagem do Buda Shakyamuni foi anunciada numa sociedade hinduísta e não põe em causa a crença nas reincarnações e no karma. A religião taoista torna-se incompreensível se for omitida a filosofia taoista que a precedeu e as crenças da antiguidade chinesa.

Um outro ponto comum é que a mensagem original é vítima do que fizeram dela os discípulos ou sobretudo depois, os fiéis, já que os fundadores nunca escreveram uma linha. Nem Jesus Cristo, nem Shakyamuni, nem Zhang Daoling deixaram algum escrito. Foi somente por testemunhos que se pôde conhecer o seu pensamento, o que não deixa de ser assustador quando nos lembramos do que estes valem. Tal como Jesus Cristo não concordaria com o que as Igrejas, ao longo dos séculos, fizeram com a sua mensagem, Shakyamuni não reconheceria o seu pensamento nas elaborações dos que quiseram divulgar o seu contributo. Muitos fundadores de religiões quiseram fornecer apenas uma resposta a uma pergunta precisa. Tal como Jesus Cristo quis introduzir a misericórdia. Shakyamuni quis encontrar uma via para escapar aos sofrimentos da existência. Tal como Jesus Cristo não pôs em causa o Deus da Bíblia, Shakyamuni não se pronunciou sobre o Brahman ou o nirvana, de tal maneira que chegou a dizer-se que o budismo era uma religião sem deus.

Apesar do que se escreveu, o judaísmo, o cristianismo e o Islão não são as únicas religiões do livro. O budismo, o jainismo e o taoísmo têm como base textos que nada devem aos da Bíblia ou do Corão. Quanto às mirabilia que espalham todas as crenças de cada lado dos Urais, é preciso reconhecer que os pensadores asiáticos souberam distinguir entre uma leitura dos textos ao primeiro grau, que suscita a admiração das multidões, e a sua interpretação a um nível filosófico ou teológico, para que seja entendido o sentido profundo.

Donde vêm as semelhanças entre todas as grandes religiões? Da natureza própria do espírito humano? De uma história comum da humanidade que remonta à origem dos tempos? As influências factuais parecem ser, no entanto, limitadas, mesmo que se lembre que a auréola dos nossos santos provém da aura de luz que se põe à volta dos Budas na Ásia e que a ideia do Inferno, com os seus caldeirões fumegantes e os seus fogos devoradores são originários também do Oriente (com a diferença que no Oriente o Inferno não é eterno).

Pode-se dizer, como o escreveu um pensador indiano, que todos os homens veneram o mesmo deus sob nomes diferentes? Não. Se o conceito de um deus único existe nas religiões asiáticas e já que todas as religiões do mundo conheceram reveses por vezes pouco brilhantes e contrárias ao seu pensamento original, e que algumas particularidades se encontram em todas, seria falacioso não ver as diferenças próprias de cada uma. O taoísmo fornece uma explicação do mundo, mas cada um é livre de poder aceitá-la ou não e não desenvolve nenhum tipo de proselitismo. O budismo procura apagar o sofrimento, esperando que todos os homens possam usufruir da sua mensagem, mas sem a impor, e quis-se tolerante no que toca às crenças locais antigas, visto que admite a existência de espíritos no meio dos seres. No que toca às diferenças teológicas, estas poderiam dar lugar a debates intermináveis.

Mas não é esta a intenção da exposição. Nem tão pouco apresentar deuses da Índia, da Indonésia, de Mianmar, da Tailândia, da China, do Vietname, da Coreia e do Japão com a preocupação de limitar as crenças dos outros ao conteúdo de imagens pitorescas ou belas, mas sim de mostrar que elas merecem o mesmo respeito que nós prestamos às nossas.

A exposição procura, isso sim, tornar conhecidos certos aspectos da arte religiosa na Ásia, sobretudo ao nível popular, e introduzir a mitologia ainda viva que está subjacente aos objectos apresentados. Daí estarem representadas as grandes religiões do continente, o hinduísmo, o budismo, o taoísmo, o shintô. Uma vez que a palavra ocidental “deus”, corresponde mais a conceitos asiáticos abstractos como Brama, na Índia, e Tao, na China, os seres sobrenaturais representados são muito mais manifestações do divino no mundo humano.

  

_______________________________________________________-

english

The Museum of the Orient (Portuguese: Museu do Oriente) in Lisbon, Portugal celebrates the history of Portuguese exploration with a collection of Asian artifacts. The museum opened in May, 2008, and is located in a refurbished industrial building on the Alcântara waterfront. The collection includes Indonesian textiles, Japanese screens, antique snuff bottles, crucifixes made in Asia for Western export, and the Kwok On Collection of masks, costumes, and accessories.

português

O Museu do Oriente está instalado no edifício Pedro Álvares Cabral, antigos armazéns da Comissão Reguladora do Comércio do Bacalhau em Alcântara, Lisboa.

O museu reúne colecções que têm o Oriente como temática principal, nas vertentes histórica, religiosa, antropológica e artística.

A exposição permanente engloba 1400 peças alusivas à presença portuguesa na Ásia e 650 peças pertencentes à colecção Kwok On.

O museu é da responsabilidade da Fundação Oriente e foi inaugurado no dia 8 de Maio de 2008.

A actual directora é Maria Manuela d'Oliveira Martins.

Foi classificado como Monumento de interesse público (MIP) pelo IGESPAR em 15 de junho de 2010.

 

Pardoes Promenade 24/06/2020 11h10

Movable matrix information boards once again explain how 'social distancing' works in the waiting areas in Efteling. The signs do not benefit the fairytale atmosphere everywhere, but COVID-19 is therefore far from a fairy tale in 2020.

 

De Efteling

The Efteling is a fantasy-themed amusement park in Kaatsheuvel in the Netherlands. The attractions are based on elements from ancient myths and legends, fairy tales, fables, and folklore.

The park was opened in 1952. It has since evolved from a nature park with a playground and a Fairytale Forest into a full-sized theme park. It now caters to both children and adults with its cultural, romantic, and nostalgic themes, in addition to its wide array of amusement rides.

It is the largest theme park in the Netherlands and one of the oldest theme parks in the world. It is twice as large as the original Disneyland park in California and antedates it by three years. Annually, the park has nearly 5 million visitors. In 2016, it was the third most visited theme park in Europe, behind Disneyland Paris and Europa-Park. Over the years, it has received over 125 million visitors.

 

Location: Kaatsheuvel, North Brabant, Netherlands

Opened: 1952

Operating season: Year-round

Visitors per annum: 4.76 million in 2016

Area: 72 ha the park; 276 ha the resort

Rides: Total 35

Roller coasters 6

Water rides 4

[ Source and much more Info: Wikipedia - De Efteling [2019] ]

  

how long "Little Guy" was when he was rescued in 1997 and really was a "little guy" only about 10 inches long. "Little Guy" is a Great Basin rattlesnake (Crotalus oreganus lutosus). Photo of Frank and "Little Guy" at Boise State University Reptile and Amphibian Workshop September 17 - 18, 2016 by Scott..

 

Jon Magnuson, Executive Director of the nonprofit Cedar Tree Institute in Marquette, Michigan

906-2285494

magnusonx2@charter.net

www.earthkeepersup.org

www.cedartreeinstitute.org

 

EarthKeepers II (EK II) Project Coordinator Kyra Fillmore Ziomkowski explains creating 30 interfaith community gardens (2013-2014) across the Upper Peninsula of Michigan that include vegetables and native species plants that encourage and help pollinators like bees and butterflies.

 

The video was shot on April 5, 2013 at the Big Bay Point Lighthouse Bed and Breakfast in Big Bay, MI during a meeting of EK II representatives.

 

An Interfaith Energy Conservation and Community Garden Initiative Across the Upper Peninsula of Michigan to Restore Native Plants and Protect the Great Lakes from Toxins like Airborne Mercury in cooperation with the EPA Great Lakes Restoration Initiative, U.S. Forest Service, 10 faith traditions and Native American tribes such as Keweenaw Bay Indian Community

 

10 faiths: Roman Catholic" "Episcopal" "Jewish" "Lutheran" "Presbyterian" "United Methodist" "Bahá'í" "Unitarian Universalist" "American Friends" "Quaker" "Zen Buddhist" "

 

EK II website

EarthKeepersUP.org

 

Nonprofit Cedar Tree Institute

Marquette, MI

www.CedarTreeInstitute.org

 

Great Lakes Restoration Initiative

www.greatlakesrestoration.us

www.epa.gov

 

Deborah Lamberty

Program Analyst

U.S. Environmental Protection Agency

Great Lakes National Program Office

Chicago, IL

 

Lamberty.Deborah@epa.gov

312-886-6681

 

Pastor Albert Valentine II

Manistique, MI

Manistique Presbyterian Church of the Redeemer

Gould City Community Presbyterian Church

Presbytery of Mackinac

www.presbymac.org

 

Rev. Christine Bergquist

Bark River United Methodist Church

First UMC of Hermansville

United Methodist Church Marquette District

www.mqtdistrict.com

 

Rev. Elisabeth Zant

Eden Evangelical Lutheran Church

Munising, MI

www.edenevangelical.org

Evangelical Lutheran Church in America (ELCA) Northern Great Lakes Synod

www.nglsynod.org

 

Heidi Gould

Marquette, MI

Marquette Unitarian Universalist Congregation

www.mqtuu.org

twitter.com/Heidi_Gould

 

Rev. Pete Andersen

Marquette, MI

ELCA

 

Helen Grossman

Temple Beth Sholom

Jewish Synagogue

 

Rev. Stephen Gauger

Calvary Lutheran Church

Rapid River, MI

ELCA

 

Jan Schultz, Botanist

U.S. Forest Service (USFS)

Eastern Region 9

EK II Technical Advisor for Community Gardens

Milwaukee, WI

 

USFS

www.fs.fed.us/wildflowers/nativegardening

www.fs.fed.us/wildflowers

www.wildlifeforever.org

 

Pollinator photos by Nancy Parker Hill

www.nancyhillphoto.com

 

Rev. David Van Kley, Senior Pastor

Rev. Amanda Kossow, Associate Pastor

www.marquettelutherans.org

 

Messiah Lutheran Church

Evangelical Lutheran Church in America

Marquette, Michigan

 

Rev. David Van Kley, Senior Pastor

Rev. Amanda Kossow, Associate Pastor

www.marquettelutherans.org

  

NMU EK II Student Team

Katelin Bingner

Tom Merkel

Adam Magnuson

 

EK II social sites

www.youtube.com/EarthKeepersII

vimeo.com/EarthKeepersII

EarthKeepersII.blogspot.com

EarthKeepersII.wordpress.com

www.facebook.com/EarthKeepersII

www.twitter.com/EarthKeeperTeam

pinterest.com/EarthKeepersII

pinterest.com/EarthKeepersII/Great-Lakes-Restoration-Init...

pinterest.com/EarthKeepersII/EarthKeepers-II-and-the-EPA-...

Lake Superior Zendo

Zen Buddhist Temple

Marquette, Michigan

 

Rev. Tesshin Paul Lehmberg

906 226-6407

plehmber@nmu.edu

 

Dr. Michael Grossman, representing Jewish Temple Beth Sholom in Ishpeming, MI

Helen Grossman, representing Jewish Temple Beth Sholom in Ishpeming, MI

906-475-4009 (hm)

906-475-4127 (wk)

www.templebethsholom-ishpeming.org

www.templebethsholom-ishpeming.org/tikkun

www.templebethsholom-ishpeming.org/aboutus

 

Wild Rice: 8 videos

www.learningfromtheearth.org/video-interviews/wild-rice-m...

 

Birch – 2 videos

www.learningfromtheearth.org/video-interviews/paper-birch...

 

Photos (click on each name or topic to see the respective photo galleries):

www.learningfromtheearth.org/photo-gallery

 

www.picasaweb.google.com/Yoopernewsman/JonReport?authuser...

www.picasaweb.google.com/100329402090002004302/JonReport?...

 

“Albert Einstein speculated once that if bees disappeared off the surface of the earth, then humans would have only four years of life left.”

the late Todd Warner, KBIC Natural Resource Director

 

Links:

 

Zaagkii Wings and Seeds Project website:

www.wingsandseeds.org

 

Cedar Tree Institute: Zaagkii Project

www.cedartreeinstitute.org/2010/07/wings-seeds-zaagkii-pr...

www.cedartreeinstitute.org/2009/01/wings-seeds-the-zaagki...

 

Zaagkii Project Videos on youtube (also uploaded to dozens of internet sites):

www.youtube.com/ZaagkiiTV

 

KBIC Pollinator Preservation

www.indiancountrytodaymedianetwork.com/ictarchives/2008/0...

Zaagkii Project Indigenous Plants Help Give New Face to Sand Point on Keweenaw Bay www.indiancountrytodaymedianetwork.com/ictarchives/2008/0...

 

Zaagkii Project 2010: U.S. Forest Service & Keweenaw Bay Indian Community Native Plants Greenhouse

www.youtube.com/watch?v=Hoq5xXHDF4E

United States Forest Service sponsored Zaagkii Project featured on Pollinator Live

www.youtube.com/watch?v=8P3DPfxx7Jw

 

2009 Zaagkii Project Vid #9: Teens Painting Mason Bee Houses in Northern Michigan

www.youtube.com/watch?v=QIIV6jrlT20

 

2009 Zaagkii Project Vid #8: Marquette, Michigan Teens Build Mason Bee Houses

www.youtube.com/watch?v=c3MBfV7ION8

 

Zaagkii Project Butterfly Houses: Keweenaw Bay Indian Community, U.S. Forest Service

www.youtube.com/watch?v=hGQScEI9x7Q

 

2009 Zaagkii Project Vid #6: "The Butterfly Lady" Susan Payant teaches teens about Monarchs

www.youtube.com/watch?v=JlIgsuTFSuM

 

2009 Zaagkii Project Vid #5: Terracotta half-life, Marquette, MI band supports environment projects

www.youtube.com/watch?v=JqlFCHwW30o

 

2009 Zaagkii Video #4: Michigan teens meet 150,000 swarming honeybees with beekeeper Jim Hayward

www.youtube.com/watch?v=U2B4MEzM7w4

 

2009 Zaagkii Video #3: Michigan teens give away mason bee houses, honor supporters

www.youtube.com/watch?v=dqfWeEgDxTY

 

2009 Zaagkii Project #2: Historic KBIC native plants greenhouse, USFS protects pollinators

www.youtube.com/watch?v=vg8H5nhvzzc

 

2009 Zaagkii Project #1: Students make bee houses, plant native species plants

www.youtube.com/watch?v=E8jqJAQyXwE

 

Zaagkii Project Butterfly Houses: Keweenaw Bay Indian Community, U.S. Forest Service:

www.youtube.com/watch?v=hGQScEI9x7Q

 

Zaagkii Wings & Seeds Project: Northern Michigan teens, KBIC tribal youth protect pollinators

www.youtube.com/watch?v=VoPJOXHt7pI

 

Zaagkii Project – Northern Michigan University:

www.webb.nmu.edu/Centers/NativeAmericanStudies/SiteSectio...

 

Native Village stories: Beautiful Layout by Owner Gina Boltz:

Zaagkii Wings and Seeds Project: A Project by Ojibwe Students from the Keweenah Bay Indian Community

www.nativevillage.org/Messages%20from%20the%20People/KBIC...

 

NMU Students Join Pollinator Protection Initiative

www.nativevillage.org/Messages%20from%20the%20People/KBIC...

 

KBIC Tribal youth protect pollinators

www.nativevillage.org/Messages%20from%20the%20People/KBIC...

 

Teens Help with Sweet Nature Project

www.nativevillage.org/Messages%20from%20the%20People/KBIC...

 

USFS Success Stories:

Restoring Native Plants on the Enchanted Island

www.fs.fed.us/r9/ssrs/story?id=6274

 

Keweenaw Bay Indian Community Native Plant Greenhouse & Workshop

www.fs.fed.us/r9/ssrs/story?id=5499

  

Intertribal Nursery Council Annual Meeting a Success

www.fs.fed.us/r9/ssrs/story?id=6276

 

New Greenhouse for KBIC Restoration

www.fs.fed.us/r9/ssrs/story?id=5336

  

Zaagkii Wings & Seeds - An Update

www.fs.fed.us/r9/ssrs/story?id=5076

 

Zaagkii Wings & Seeds Project

www.fs.fed.us/r9/ssrs/story?id=4025

 

News Stories:

U.P. teens build butterfly houses, grow 26,000 indigenous plants

www.miningjournal.net/page/content.detail/id/519835.html?...

 

Effort to protect pollinators launched

www.miningjournal.net/page/content.detail/id/512810.html

 

Marquette Monthly (Sept. 2009):

www.mmnow.com/mm_archive_folder/09/0909/feature.html

 

As bees die, Keweena Bay Indian Community adults, teens actively protect pollinators

www.nativetimes.com/index.php?option=com_content&view...

 

Michigan Teens Build Butterfly Houses and Plant 26,000 Native Plants through the Zaagkii Wings and Seeds Project

www.treehugger.com/culture/michigan-teens-build-butterfly...

 

Examples of numerous Gather.com articles with lots of photos/videos:

 

Zaagkii Wings and Seeds Project: Northern Michigan teens and KBIC tribal youth are protecting pollinators by building butterfly houses and planting native plants

www.gather.com/viewArticle.action?articleId=281474977550233

 

Zaagkii Wings & Seeds Project: Protecting Pollinators

www.gather.com/viewArticle.action?articleId=281474977428640

 

2009 Zaagkii Project #2: Keweenaw Bay Indian Community in 2010 to build first Native American native species plants greenhouse on tribal property in U.S.

www.gather.com/viewArticle.action?articleId=281474978040745

 

2009 Zaagkii Project #1: Northern Michigan Teens Protect Pollinators with U.S. Forest Service, Keweenaw Bay Indian Community, NMU Center for Native American Studies: Build mason bee houses, butterfly houses, distribute thousands of native species plants

www.gather.com/viewArticle.action?articleId=281474978040729

 

Zaagkii Project Internet sites – blogs, photos, videos etc.:

 

ZaagkiiProject on flickr

www.flickr.com/photos/zaagkiiproject

www.flickr.com/people/zaagkiiproject

 

Zaagkii on youtube:

www.youtube.com/ZaagkiiTV

 

Zaagkii on bliptv:

www.zaagkiitv.blip.tv

 

Zaagkii on word press:

www.zaagkiiproject.wordpress.com

 

Zaagkii on Blogger:

www.zaagkiiproject.blogspot.com

 

Zaagkii on Photobucket:

www.photobucket.com/ZaagkiiProjectWingsSeeds

www.photobucket.com/ZaagkiiProjectWingsSeeds/?start=all

 

Zaagkii Wings and Seeds Project website:

wingsandseeds.org

 

Cedar Tree Institute: Zaagkii Project

cedartreeinstitute.org/2010/07/wings-seeds-zaagkii-project

cedartreeinstitute.org/2009/01/wings-seeds-the-zaagkii-pr...

 

Zaagkii Project Videos on youtube (also uploaded to dozens of internet sites):

www.youtube.com/ZaagkiiTV

 

KBIC Pollinator Preservation

indiancountrytodaymedianetwork.com/ictarchives/2008/08/15...

Zaagkii Project Indigenous Plants Help Give New Face to Sand Point on Keweenaw Bay indiancountrytodaymedianetwork.com/ictarchives/2008/09/03...

 

Zaagkii Project 2010: U.S. Forest Service & Keweenaw Bay Indian Community Native Plants Greenhouse

www.youtube.com/watch?v=Hoq5xXHDF4E

United States Forest Service sponsored Zaagkii Project featured on Pollinator Live

www.youtube.com/watch?v=8P3DPfxx7Jw

 

2009 Zaagkii Project Vid #9: Teens Painting Mason Bee Houses in Northern Michigan

www.youtube.com/watch?v=QIIV6jrlT20

 

2009 Zaagkii Project Vid #8: Marquette, Michigan Teens Build Mason Bee Houses

www.youtube.com/watch?v=c3MBfV7ION8

 

Zaagkii Project Butterfly Houses: Keweenaw Bay Indian Community, U.S. Forest Service

www.youtube.com/watch?v=hGQScEI9x7Q

 

2009 Zaagkii Project Vid #6: "The Butterfly Lady" Susan Payant teaches teens about Monarchs

www.youtube.com/watch?v=JlIgsuTFSuM

 

2009 Zaagkii Project Vid #5: Terracotta half-life, Marquette, MI band supports environment projects

www.youtube.com/watch?v=JqlFCHwW30o

 

2009 Zaagkii Video #4: Michigan teens meet 150,000 swarming honeybees with beekeeper Jim Hayward

www.youtube.com/watch?v=U2B4MEzM7w4

 

2009 Zaagkii Video #3: Michigan teens give away mason bee houses, honor supporters

www.youtube.com/watch?v=dqfWeEgDxTY

 

2009 Zaagkii Project #2: Historic KBIC native plants greenhouse, USFS protects pollinators

www.youtube.com/watch?v=vg8H5nhvzzc

 

2009 Zaagkii Project #1: Students make bee houses, plant native species plants

www.youtube.com/watch?v=E8jqJAQyXwE

 

Zaagkii Project Butterfly Houses: Keweenaw Bay Indian Community, U.S. Forest Service:

www.youtube.com/watch?v=hGQScEI9x7Q

 

Zaagkii Wings & Seeds Project: Northern Michigan teens, KBIC tribal youth protect pollinators

www.youtube.com/watch?v=VoPJOXHt7pI

 

Zaagkii Project – Northern Michigan University:

webb.nmu.edu/Centers/NativeAmericanStudies/SiteSections/A...

 

Native Village stories: Beautiful Layout by Owner Gina Boltz:

Zaagkii Wings and Seeds Project: A Project by Ojibwe Students from the Keweenah Bay Indian Community

www.nativevillage.org/Messages%20from%20the%20People/KBIC...

 

NMU Students Join Pollinator Protection Initiative

www.nativevillage.org/Messages%20from%20the%20People/KBIC...

 

KBIC Tribal youth protect pollinators

www.nativevillage.org/Messages%20from%20the%20People/KBIC...

 

Teens Help with Sweet Nature Project

www.nativevillage.org/Messages%20from%20the%20People/KBIC...

 

USFS Success Stories:

Restoring Native Plants on the Enchanted Island

www.fs.fed.us/r9/ssrs/story?id=6274

 

Keweenaw Bay Indian Community Native Plant Greenhouse & Workshop

www.fs.fed.us/r9/ssrs/story?id=5499

 

Intertribal Nursery Council Annual Meeting a Success

www.fs.fed.us/r9/ssrs/story?id=6276

 

New Greenhouse for KBIC Restoration

www.fs.fed.us/r9/ssrs/story?id=5336

 

Zaagkii Wings & Seeds - An Update

www.fs.fed.us/r9/ssrs/story?id=5076

 

Zaagkii Wings & Seeds Project

www.fs.fed.us/r9/ssrs/story?id=4025

 

News Stories:

U.P. teens build butterfly houses, grow 26,000 indigenous plants

www.miningjournal.net/page/content.detail/id/519835.html?...

 

Effort to protect pollinators launched

www.miningjournal.net/page/content.detail/id/512810.html

 

Marquette Monthly (Sept. 2009):

mmnow.com/mm_archive_folder/09/0909/feature.html

 

As bees die, Keweena Bay Indian Community adults, teens actively protect pollinators

nativetimes.com/index.php?option=com_content&view=art...

 

Michigan Teens Build Butterfly Houses and Plant 26,000 Native Plants through the Zaagkii Wings and Seeds Project

www.treehugger.com/culture/michigan-teens-build-butterfly...

 

Examples of numerous Gather.com articles with lots of photos/videos:

 

Zaagkii Wings and Seeds Project: Northern Michigan teens and KBIC tribal youth are protecting pollinators by building butterfly houses and planting native plants

www.gather.com/viewArticle.action?articleId=281474977550233

 

Zaagkii Wings & Seeds Project: Protecting Pollinators

www.gather.com/viewArticle.action?articleId=281474977428640

 

2009 Zaagkii Project #2: Keweenaw Bay Indian Community in 2010 to build first Native American native species plants greenhouse on tribal property in U.S.

www.gather.com/viewArticle.action?articleId=281474978040745

 

2009 Zaagkii Project #1: Northern Michigan Teens Protect Pollinators with U.S. Forest Service, Keweenaw Bay Indian Community, NMU Center for Native American Studies: Build mason bee houses, butterfly houses, distribute thousands of native species plants

www.gather.com/viewArticle.action?articleId=281474978040729

 

Zaagkii Project Internet sites – blogs, photos, videos etc.:

 

ZaagkiiProject on flickr

www.flickr.com/photos/zaagkiiproject

www.flickr.com/people/zaagkiiproject

 

Zaagkii on youtube:

www.youtube.com/ZaagkiiTV

 

Zaagkii on bliptv:

www.zaagkiitv.blip.tv

 

Zaagkii on word press:

zaagkiiproject.wordpress.com

 

Zaagkii on Blogger:

zaagkiiproject.blogspot.com

 

Zaagkii on Photobucket:

photobucket.com/ZaagkiiProjectWingsSeeds

photobucket.com/ZaagkiiProjectWingsSeeds/?start=all

From an article explaining changes to local government boundaries.

I had no idea what to expect at Yalding, either the town or church. Jools realised it was near to West Farleigh, so we went to investigate.

 

Across what looked like a canal and then the river via an old pack bridge, with the tower of the church on the far bank.

 

The town, or this part of it, stretched either side of the High Street, and once parked, we approach the church down an alleyway and I see the porch doors open; a good sign.

 

I explained what I was at the church for: are you going to be long, I was asked.

 

As quick as I can be.

 

What I found was a huge parish church, the back of which had been converted into a community space, with a fitted kitchen, wooden floor for use possible as a gym or space for yoga, and the east kept as a fine parish church, filled with monuments, memorials and fine fixtures and fittings. Three wardens were tidying up preparing for Candlemass the next day.

 

I go round taking shots, taking nearly and hour to do so, as there was so much detail.

 

-----------------------------------------

 

The little cupola on the west tower is topped by a weathervane dated 1734, and summons us to a large church, heavily restored in the 1860s, but worth travelling a long way to see. The nave roof has two interesting features - one is a form of celure or canopy of honour over the third bay from the west. It must have served some long-forgotten purpose. At the east end of the nave there is a real Canopy of Honour in its more usual position over the chancel arch. The south transept contains many interesting features - niches in the walls, bare stonework walls and a good arcaded tomb chest recessed into the south wall. There is a telling string course that suggests a thirteenth-century date, although the two windows in its east wall are Decorated in style. The most recent feature in the church - and by far the most important - is the engraved glass window in the chancel. It was engraved by Laurence Whistler in 1979 and commemorates Edmund Blunden, the First World War poet. It depicts a trench, barbed wire, a shell-burst and verses from Blunden's poems. This feature apart it is the nineteenth-century work that dominates Yalding - especially the awful encaustic tiles with arrow-like designs, the crude pulpit with symbols of the evangelists and the poor quality pews. The glass isn't much better, the Light of the World in the south chancel window being especially poor, but the south window of the south transept (1877) showing scenes from the Life of Christ redeems the state of the art.

 

www.kentchurches.info/church.asp?p=Yalding

 

-------------------------------------------

 

YALDING.

NORTH-WESTWARD from Hunton lies Yalding, antiently written Ealding, which signifies the antient meadow or low ground.

 

Most of this parish is in the hundred of Twyford, and the rest of it, viz. the borough of Rugmerhill, is in the antient demesne of Aylesford. That part of this parish, which holds of the manor of West Farleigh, is in the borough of West Farleigh, and the borsholder thereof ought to be chosen at the court leet there, and so much thereof as is held of the manor of Hunton, is in the borough of Hunton, and the borsholder thereof is chosen at the court leet there; and the inhabitants of neither of these boroughs owe service to the court holden for the hundred of Twyford, within which hundred they both are; but at that court a constable for that hundred may be chosen out of either of these boroughs.

 

THIS PARISH lying southward of the quarry hills, is within the district of the Weald. It is but narrow, but extends full four miles in length from north to south, the upper or northern part reaches up to the quarry hill adjoining to West Farleigh, near which is Yalding down, on which is a large kiln for the purpose of burning pit coal into coke, which is effected by laying the coal under earth, and when set on fire quenching the cinders; the method is used in making charcoal from wood, the former particularly is much used in the oasts for the drying of hops, so profitably encouraged in this neighbourhood. Below it, near the river Medway, its western boundary in this part, opposite to Nettlested, stands the seat of Sir John Gregory Shaw, bart. a retired, but not an ill chosen situation. It was for several generations the residence of the family of Kinward, which from the reign of king Henry VIII. was possessed of good estates in this parish and its neighbourhood, and bore for their arms, Azure, on a bend or, three roses gules, between three cross-croslets, fitchee argent. Robert Kenward, esq. of Yalding, resided here, and dying in 1720, was buried with the rest of his family in this church; he left a son John, and several daughters, of whom the third, Martha, married the late Sir Gregory Page, bart. and died S. P. John Kenward, esq. the son, died in 1749, leaving by Alicia his wife, youngest daughter of Francis Brooke, esq. of Rochester, one daughter and heir Alicia, who carried this seat and a considerable estate in this neighbourhood to Sir John Shaw, bart. late of Eltham, whose eldest son, Sir John Gregory Shaw, bart. is the present owner of it, and resides here. (fn. 1). In this part of the parish the land is kindly both for corn and hops, of which there are several plantations, and round the down there are some rich grass lands, but further southward where the parish extends to Brenchley, Horsemonden, and Mar den, it is rather a sorlorn country, the land lying very low, and the soil is exceeding wet and miry, and much of it very poor, and greatly subject to rushes, being a stiff unfertile clay; the hedge rows are broad and interspersed with quantities of large spreading oak trees.

 

The river Medway flows from Tunbridge along the west side of the upper part of this parish as mentioned before, there are across it here two bridges, Twyford and Brandt bridge, leading hither from Watringbury, Nettlested and East Peckham; a small stream, which comes from Marden, and is here called the Twist, flows through the lower part of this parish towards the west side of it, and joins the main river at Twyford bridge, which extends over both of them; another larger stream being a principal head of the Medway flowing from Style-bridge by Hunton clappers, separating these two parishes, joins the main river, about a quarter of a mile below Twyford bridge; on the conflux of these two larger streams the town of Yalding is situated, having a long narrow stone bridge of communication from one part of the town to the other, on the opposite bank of the Hunton stream. Leland who lived in king Henry the VIIIth.'s reign, calls it a a praty townelet, to which however at present it has no pretensions. The church and court-lodge stand at the north end of the town. A fair is held in it on WhitMonday, and on October 15, yearly. The high road over Teston bridge, and through West Farleigh, leads through the town, and thence southward along the hamlets of Denover and Collens-street to Marden; at a small distance from the former is the borough of Rugmarhill, esteemed to be within the antient demesne of Aylesford, belonging to Mrs. Milner.

 

Adjoining the town southward is Yalding lees, over which there is another high road, which leads from Twyford bridge, parallel with the other before-mentioned, along the hamlet of Lodingford, and thence through the lower part of this parish towards Brenchley, near the boundaries of which in this parish is an estate still called Oldlands, which appears in king Edward II's reign to have been part of the demesne lands of the manor of Yalding, for he then confirmed to the priory of Tunbridge a rent charge to be received out of the asserts of the old and new lands of the late Richard de Clare, in Dennemannesbrooke, which he had given to it on its foundation; lower down, close to the stream of the Twist, is the manor house of Bockingsold, the lands of which extend across the river into Brenchley and Horsemonden and other parishes.

 

A third high road over Brandt bridge passes along the western bounds of this parish, over Betsurn-green towards Lamberhurst and Sussex.

 

A new commission of sewers under the great seal, was not many years ago obtained to scour and cleanse that branch of the river Medway, or if I may so call it, the Yalding river from Goldwell in Great Chart, through Smarden, Hunton, and other intermediate parishes to its junction with the Rain river, at a place called Stickmouth, a little below the town of Yalding.

 

The commissioners for the navigation of the river Medway, about twenty years ago, made a navigable cut or canal, from a place in the river called Hampsted, where they judiciously constructed a lock to a place in the river near Twyford bridge, where they erected a tumbling bay for the water, when at a certain height, to pass over. The contrivance of this cut from one bend or angle of the river to the other, is of the greatest utility to the navigation, by not only shortening the passage, but by baying up a convenient depth of water, which they could not have had along the lees, and other adjoining low lands on each side of that part of the river, which is avoided by it, or at least not without a very great expence.

 

At the river here the barges are loaded with timber, great guns, bullets, &c. for Chatham and Sheerness docks, London, and other parts, and bring back coals, and other commodities for the supply of the neighbouring country.

 

In 1757 a large eel was caught in the river here, which measured five feet nine inches in length, and eighteen inches in girt, and weighed upwards of forty pounds.

 

THE MANOR OF YALDING, or Ealding, as it was usually written, was, after the conquest, part of the possessions of the eminent family of Clare, who became afterwards earls of Gloucester and Hertford, (fn. 2) the ancestor of whom, Richard Fitz Gilbert, came into England with William the Conqueror, and gave him great assistance in the memorable battle of Hastings, and in respect of his near alliance in blood to the king, he was advanced to great honor, and had large possessions bestowed upon him, both in Normandy and England; among the latter was this estate of Yalding, as appears from the survey of Domesday, taken in the 15th year of the Conqueror's reign, in which it is thus entered, under the title of Terra Richardi F. Gislebti:

 

Richard de Tonebridge holds Ealdinges, and Aldret held it of king Edward, and then and now it was taxed at two sulings. The arable land is sixteen carucates. There are two churches (viz. Yalding and Brenchley) and fifteen servants, and two mills of twenty-five shillings, and four fisheries of one thousand and seven hundred eels, all but twenty. There are five acres of pasture, and wood for the pannage of one hundred and fifty hogs.

 

In the time of king Edward the Consessor, and afterwards, it was worth thirty pounds, now twenty pounds, on account of the lands lying waste to that amount.

 

The above-mentioned Richard Fitz Gilbert, at the latter end of the Conqueror's reign, was usually called Richard de Tonebridge, from his possessions and residence there, and his descendants took the name of Clare, for the like reason of their possessing that honor. His descendant, Gilbert, son of Richard de Clare, earl of Gloucester and Hertford, owned it in the reign of king Henry III. and in the 21st year of Edward I. he claimed before the justices itinerant, and was allowed all the privileges of a manor.

 

¶Gilbert de Clare, earl of Gloucester and Hertford, his son, by Joane, of Acres, king Edward I.'s daughter, succeeded to it, and dying in the 7th year of king Edward II. without surviving issue, his three sisters became his coheirs, and on the partition of their inheritance, this manor, among others in this county, was allotted to Margaret, the second sister, then wife of Hugh de Audley, junior, who in the 12th year of Edward II. obtained for his manor of Ealding, a market to be held here weekly, and a fair to continue three days yearly, viz. the vigil, the day of the feast of St. Peter and St. Paul, and the day subsequent to it. He died in the 21st year of it, holding this manor, which he held for his life, by the law of England, of the king in capite. He left an only daughter and heir Margaret, then the wife of Ralph Stafford, who in her right became possessed of the manor of Yalding, and was a man greatly esteemed by king Edward III. who among other marks of his favor, in his 24th year, advanced him to the title of earl of Stafford.

 

After which it continued in his descendants down to his great grandson, Humphry Stafford, who was created duke of Buckingham anno 23 Henry VI. whose grandson Henry, duke of Buckingham, having put himself in arms against king Richard, in favor of Henry, earl of Richmond, and being deserted by his army, had concealed himself in the house of one Ralph Banister, who had been his servant, who on the king's proclamation of a reward of 1000l. or 100l. per annum, for the discovering of the duke, betrayed him, and he was without either arraignment or judgment, beheaded at Salisbury.

 

YALDING is within the ECCLESIASTICAL JURISDICTION of the diocese of Rochester and deanry of Malling.

 

The church, which is a large handsome building, consists of three isles and a large chancel, with a square tower at the west end. Against the south wall in it is a very antient altar tomb, which has been much desaced, on which is remaining, Ermine, a bend gules. There was formerly a brass plate on it. On a large stone in the middle isle, is a memorial for Robert Penhurst, descended from Sir Robert Penhurst, of Penhurst, in Suffex, who died in 1610. The arms, on a shield, a mullet. In the chancel there is a handsome monument for the family of Warde, who bore for their arms, Azure, a cross flory or, and one for the family of Kenward, in this parish. In the pavement of the church are several large broad stones, a kind of petrifaction of the testaceous kind, dug up in the moors or low lands in this parish.

 

Richard de Clare, earl of Hertford, gave the church of Aldinges, with the chapel of Brenchesley, and all their appurtenances, in pure and perpetual alms, to the priory of Tunbridge, lately founded by him.

 

Gilbert de Glanvill, bishop of Rochester, who came to that fee in the 31st year of king Henry II. confirmed this gift, and granted, that the prior and canons should possess the appropriation of this church in pure and perpetual alms; saving a perpetual vicarage in it, granted by his authority, with the assent and presentation of the prior and canons as follows:

 

That the vicar should have the altarage, and all obventions, and small tithes belonging to this church, and all houses, which were within the court, and the land belonging to the church, together with the tenants and homages, and the alder-bed, and the tithes of sheaves of Wenesmannesbroke, and the tithes of Longesbroke, of the new assart, and the moiety of meadow belonging to the church; all which were granted to him, to hold under the yearly pension of two shillings, duly to be paid to the prior and canons; and that the vicar should sustain all episcopal burthens and customs, as well for the prior and canons as for himself. And he granted to the prior and canons as part of the appropriation, the tithes of sheaves of this church, excepting the said tithes of Wenesmannesbroke, and of Longebroke; and that they should have the moiety of the meadow belonging to the church, with the fisheries, and the place in which the two greater barns stood, with the barns themselves, and the whole outer court in which the stable stood, with the garden which was towards the east, and the small piece of land which lay by the garden, and the rent of four-pence, which ought to be paid yearly to the court of Eyles forde; reserving to himself the power of altering the endowment of this vicarage, if at any time it should seem expedient; saving, nevertheless, all episcopal rights to the bishop of Rochester, &c. (fn. 16)

 

The church of Yalding, together with the advowson of the vicarage, remained with the priory of Tunbridge, till the suppression of it, in the 17th year of king Henry VIII. when being one of those smaller monasteries which cardinal Wolsey had obtained for the endowment of his colleges, it was surrendered into his hands, with all the possessions belonging to it.

 

After which the king granted his licence to him, in his 18th year, to appropriate and annex this church, among others of the cardinal's patronage, to the dean and canons of the college founded by him in the university of Oxford. But here it staid only four years, when this great prelate being cast in a præmunire in 1529, the estates of that college were forfeited to the king, and became part of the royal revenue.

 

¶Queen Elizabeth, in her 10th year, granted the rectory or parsonage of Yalding, and the advowson of the vicarage, for thirty years, to Mr. John Warde, at the yearly rent of thirty pounds, in whose possession they continued till king James I. in his 5th year, granted the see of them to Richard Lyddale and Edward Bostock, at the like yearly rent, (fn. 17) and they soon afterwards alienated them to Ambrose Warde, gent. of this parish, son of John above-mentioned, in whose descendants they continued down till they came into the possession of three brothers, Thomas, of Littlebrook, in Stone; George and Ambrose, among whose descendants they came afterwards to be divided, and again sub-divided in different shares, one third part to captain Thomas Amhurst, of Rochester; one third of a third part, and a third of a sixth part to Mr. Holmes, of Derby; Mr. Ambrose Ward, of Littlebrook, and the Rev. Mr. Richard Warde, late of Oxford, each alike, and the remaining sixth part by the Rev. Mr. John Warde, the present vicar of this parish, who some years ago rebuilt the vicarage-house in a very handsome manner.

 

This rectory now pays a yearly fee-farm rent of thirty pounds to the crown.

 

It is valued in the king's books, at 20l. 18s. 9d. and the yearly tenths at 2l. 1s. 10½d.

 

There are two separate manors, one belonging to the rectory or parsonage, and the other to the vicarage of this church.

 

www.british-history.ac.uk/survey-kent/vol5/pp154-173

Winter 2012

Wikipedia explains that: "It was painted by Veronese for the rear wall of the refectory of the Basilica di Santi Giovanni e Paolo, a Dominican friary, as a Last Supper, to replace an earlier work by Titian destroyed in the fire of 1571.

 

However, the painting led to an investigation by the Roman Catholic Inquisition. Veronese was called to answer for irreverence and indecorum, and the serious offence of heresy was mentioned. He was asked to explain why the painting contained "buffoons, drunken Germans, dwarfs and other such scurrilities" as well as extravagant costumes and settings, in what is indeed a fantasy version of a Venetian patrician feast. Veronese was told that he must change his painting within a three-month period; instead, he simply changed the title to The Feast in the House of Levi, still an episode from the Gospels, but less doctrinally central, and one in which the Gospels specified "sinners" as present. After this, no more was said."

Ahhhh, yes, the PC crashed. Really. 4 weeks ago during my week of house-sitting with no internet. Then, I set off on more trips, gatherings, then work again, and finally... I am back at the odd post. Now Elements has been reinstalled, yahoo passwords recovered... may the posting continue now.

This was from shortly after the crash... reuinion with my friends Natascha and Juergen in Berlin. A great day, topped off with a faboulous concert at the Komische Oper - but of course no photos of that.

On 1-12-15 I wrote this description to the pictures I labeled as #1 to “#34 D of nukes, VJ day & 911”. It's because the Sweet and Low T-shirt I'm wearing led to a “theory of relativity” revelation that I explained in class #4 vimeo.com/116519992, here's the title:

 

#4 has a Sweet & Low "theory of relativity" explanation of Pearl Harbor, the 911 disaster and a “Heal The World” Christmas present from heaven.

 

The best Christmas present seemed to be class L123 (2-2013) because it has the most divine signs to assure us that there will be no nuclear war on earth. It includes the warning I gave on 12-18-02 that the USA was in danger of a nuclear war and the letter I wrote to six states on 9-21-04 saying we’d been delivered from the threat of the nuclear war. I got more confirmations of that on 12-7-04 at Pearl Harbor at pictures #23 to 32. Like #31 is a picture of a rainbow going through “the Christmas tree” on the USS Missouri. That was just like pictures #23, 24 & 25 at the Bowfin submarine museum of nuclear warheads pointed at a kid standing by a Christmas tree. These were big confirmations of the signs I got that we had been delivered from the threat of nuclear war especially because of another example when heaven took away our fears and gave us a Merry Christmas in it's place in 1993.

 

From class 216 www.youtube.com/watch?v=sfKJYXCgGNg&index=14&list....

 

In this video I explained that people were afraid of all the end of the world signs that were so obvious by December 1993, (it started with Desert Storm in January 1991). I was eating dinner at a restaurant in Waikiki when I heard a Christmas song and realized the answer to those “end of the world” fears was to get into the spirit of Christmas, it was a Christmas present from heaven to trade fear for a merry Christmas that year. This starts with a view of Waikiki where I was eating that dinner and the Christmas song I heard called “It’s The Most Wonderful Time of Year”.

  

These pictures at Flickr started when I was called, (loud and clear from heaven), to go to Pearl Harbor about four times a year from 1999 to my last visit on 9-2-05. One reason why is what I wrote at Pearl Harbor picture #2 at Flickr.

 

In my hotel room in Olgalala Nebraska in 1994 I saw cartoon of how much Porky pig hated history, (it was my worst subject in school), and the spirits of the founding fathers were teaching him that it's worth learning about. It's like the picture (#5 D of nukes) of me having a drink with a cigar, (because I needed two cigar breaks to get through a day at Pearl Harbor). After my third visit to Pearl Harbor at my cigar break I noticed on the cans of Nestea a snowman and a sign that said “it cools you to the core”. I knew it was a sign so I said to God, “I’m not getting anything out of this but I'll keep coming if you say it's going to cool me to the core”. I finally got up to speed on Pearl Harbor just before the 9/11 disaster which was like the saying “those who do not learn from history are condemned to repeat it” and that is main reason why we got a repeat of Pearl Harbor on 9/11/01. In other words it was the founding fathers teaching Pearl Harbor to the rest of the Porky pigs in the United States. I just realized that might be in the Beatles song, Come together, right now

Over me.

He roller coaster

HE GOT EARLY WARNING

He got muddy water

He one mojo filter

He say one and one and one is three

Got to be good looking

'Cause he's so hard to see [that’s don't exceed your 15 minutes of fame(?)]

Come together, right now

Over me

 

There's too much to write on this so I'll just provide links to the classes where talked about this before, like at this last paragraph at class L112 vimeo.com/50116128 or see my patriotic playlist at YouTube www.youtube.com/playlist?list=PLVDkjTNqYqh0ylmTqlRo-H5dVl....

 

This is a list of my patriotic classes at vimeo.com/user8696549 and www.viddler.com/channel/Mikeoverson.

#186a vimeo.com/32431850 & b vimeo.com/32431994 were first then 169 and 161, (the links are below). Class 161 is about The Pentagon Wars and classes 99, 103 and L109 have nearly an hour patriotism. I condensed L109 into L112 and made L113 vimeo.com/50390744 to go with it then I summed it all up in class L123 vimeo.com/60109388. Class 171 vimeo.com/43436258 is how America needs to get the magic of patriotism back. Class L97 vimeo.com/45990216 shows the difference in human rights and freedom in the USA verses in Europe. I tell a sweeter version of that at my YouTube

playlist PL11 www.youtube.com/playlist?list=PLVDkjTNqYqh1adV--hsXO4URt4..., it's at the fourth video, class L127C or read my patriotic playlist

PL7 www.youtube.com/playlist?list=PLVDkjTNqYqh0ylmTqlRo-H5dVl....

PL6 has similar info and so does PL1 to PL5 at www.youtube.com/channel/UC3-RWtlOIS_k_TbVkYj_c5Q/playlists.

 

A video plays on page 1 & 2 at MikeOversonEndTimes.org to explain why you need to be tolerant of a teacher, prophet and "the one" who is a disabled mess on welfare, (it's because this is the best your money and applause would pay for). It's also where I have more patriotic classes like on page 3 at #182a1 is 1776 & Vietnam @ 38 to 54 min.

 

Here's what I wrote at Pearl Harbor picture #1 here at Flickr.

 

Pearl Harbor picture #7 is nearly the same view as this picture #1 except it's from the other side of the Arizona and the Mo. I think only God could arrange for that aircraft carrier and crew to provide a perfect completion and balance of these pictures. It's just another example of how magic our military is like I said at class 161 vimeo.com/33034450, (after the first three paragraphs the rest is just extra info).

 

When I was trying to find out why this 161 was such a special class it seemed to be due to how much I paid attention to military, (=rq704pm on vets day 11-11-13 is a big confirmation). When it happened again in classes 99 vimeo.com/36995187 and L109 vimeo.com/49352072 I finally gave proper credits in L123 vimeo.com/60109388 when I said "the most magic in my classes always comes from touching base with the greatness of the US military, so here's the the American Revolution and World War II" @ 54 min. If the US military is this much good luck and magic when when you're doing bad, (the first 11 minutes of 161 is about corruption in the military), imagine what it would be like when you're doing good, (read 206 vimeo.com/76811342).

 

From class 169 vimeo.com/30629125.

I was hoping that God would bless us with a visit from heaven in this 169 if I put America’s heros first (@ 1 to 15 min) and that’s exactly what happened. One reason that is so important to God is because it’s impossible to comprehend all that God has done for us but a very good parallel is to pay proper respect to the sacrifices of America’s heros, (or any heros of faith like Ghandi or Bible heros). This 169 was the start of the AWESOME military magic in classes 161, 99, L109, L112 & L123 and all because I loved porn so much that I thought up a new angle to beg God to bless us with a visit. See how impressed God was with me @ 8 min in L5b vimeo.com/35772901.

 

The best two 15 minute summaries of this military magic and US history are in classes L112 vimeo.com/50116128 and L127c vimeo.com/107209155. I watch them both on a regular basis because it's such a good refresher course.

 

From class 194 @ vimeo.com/90080993.

The Eagles reunite CD titled "Hell Freezes Over" was also a prophetic "see (c//) parallel" confirmation sign and combined with my "rhythm nation" drive, (& many other c// signs), it all added up to a loud and clear sign to the USA and the world that everyone is going to heaven when they die. Another big proof of it is class 161 because it covers the next 16 years of my life to 2011. It includes when my "Rhythm Nation drive" ended and I flew back to Hawaii on 1-11-95, then it explains why I had to pray at least eight hours a day from March to September of 1995, (the #955 means "stay alive in 95" and only those long prayers could've kept me from being killed). Then I tell about "the powers that be" who persecuted me up to the 9-11 disaster and then backed off, here's a summary of it from the comments at

L99 vimeo.com/46238993.

Next was my way of mocking THE FBI ON 8-28-01, we were both saying that each other would die except MY PREDICTION CAME TRUE and theirs didn't. It's in class 161 @ 40 minutes where I said “Squirm you (powerless) worms I won big-time and you know it. Except I didn’t know HOW BIG I WON until after the 9/11 disaster”. Then I put it in class L127 vimeo.com/105315202 at 4 to 8 minutes, here's the title:

 

L127 is Walt Disney's 1948 prophecy of me as Pecos Bill saying to the powers that be “squirm you powerless worms!”

 

I could do that mainly due to how powerful prayer is to conquer evil and how important prayer is to God at 20 to 32 minutes in this 161.

 

From class 167:

I made #167 after Vimeo deleted 53 of my videos over copyright violations. I explained the apparent wrath of God that followed when 36 people were shot in New York over the Labor Day weekend in the 9-5-11 news, in other words Vimeo should watch class 167 before deleting messages from heaven over copyright violations, (this video #161 sums it up much better at 39 to 55 minutes).

  

My rock'n roll playlist PL11, (& PL2, 3, 5 & 9), at www.youtube.com/channel/UC3-RWtlOIS_k_TbVkYj_c5Q/playlists might best sum up the end of these classes or read L112 vimeo.com/50116128.

 

The Bottom Line of my classes is THE POWER OF PRAYER in L124 @ vimeo.com/63452028.

  

I saw Holy Trinity come up on the Heritage Weekend website, so I thought a nice Sunday afternoon out, a drive, an ice cream, and visit a new church.

 

But turns out that Holy Trinity is the Victorian church the other end of the High Street, and I came to the much older one, which happened to be open, but also explains the rest of the account below......

 

The passing of HM the Queen changed plans somewhat, but I didn't know that.

 

Sittingbourne is not a pretty town. It has a main road driven through the middle of it, and the area around the church, not pretty either. Four Ne'er-do-wells were drinking and smoking in the churchyard, and in time would attract the attention of two PCOs.

 

The blurb talked about visiting the crypt and so on, so I was looking forward to the visit. And upon entering, I was pretty much the only one looking round, in the south aisle a coffee shop had been set up.

 

A woman came up to me and asked:

 

"Are you SFM?", which I assume to be Swale FM, the local radio station.

 

I told her I wasn't. But then I did have my new Tron t shirt on, and and looked like a nerd. The actual nerd came out from behind the organ carrying leads and mics. He was SFM.

 

I introduced the woman to the guy and got on with my shots.

 

A voice behind me asked:

 

"Are you SFM?"

 

Again, I said I wasn't, but there was a guy around who was.

 

It seems a service was being broadcast, and they were setting up equipment, and in time members of the choir arrived and people carrying instruments. Either that or it was the mafia.

 

By then I had my shots, and so we made to leave, as yet more people came into the church, while outside people waited for the service to start.

 

-------------------------------------------

 

SITTINGBORNE.

THE next parish westward from Murston is Sittingborne, antiently written Sedingbourne, in Saxon, sœdingburna, i. e. the hamlet by the bourne, or small stream.

 

THE PARISH and town of Sittingborne is situated about forty miles from London, the high road from thence to Dover leading through it. The parish, though rather above the level of the marshes, which bound the northern side of it, from which the ground rises to the town, is still a damp situation, and both from the air and water is not accounted a healthy one, though much more so than several of the neighbouring parishes equally northward, than which it has a more chearful and populous aspect; from the town the ground still keeps rising southward till it joins Tunstall, in the road to which about a quarter of a mile from the town is a good modern house called Glovers, which lately belonged to Thomas Bannister, esq. who resided in it, and died in 1791, and his widow, Mrs. Bannister, now owns it; eastward from which, at about the same distance, are the estates of Chilston and Fulston, and Hysted Forstall, with Golden-wood at the boundary of the parish, part of which is within it, adjoining to Bapchild and Rodmersham. The parish, which is but small, contains little more than eight hundred acres of land, consisting of arable, pasture, orchards, hop ground, and woods. In the upper and western parts it is much inclined to chalk and thin land, but the rest of it is in general a fertile loam, especially about the town, which was formerly surrounded by orchards of apples and cherries, but many of them have been destroyed to make room for plantations of hops, which, however, are not so numerous as formerly, and several of those which remain are kept up only as nurseries for young plantations of fruit trees, to which they must soon in their turn give place. Northward from the town the grounds are entirely pasture and orchards, lying on a descent to the town of Milton and the creek, both about half a mile distant from it; on the latter is a key called Crown key, of great use to this part of the country for the exporting of corn and wood, and relanding the several commodities from London and elsewhere. At a small distance north-west from the town is Bayford-court.

 

It appears by a survey made in the 8th year of queen Elizabeth, that there was then in this parish houses inhabited eighty-eight; lacking inhabitants five; keys two, Crown key and Holdredge key; ships and boats three, two of one ton, and one of twenty-four tons.

 

THE town of Sittingborne is built on each side of the high road at the fortieth mile-stone from London, and stands on a descent towards the east. It is a wide, long street unpaved, the houses of which are mostly modern, being well built of brick, and sashed, the whole having a chearful aspect. The principal support of it has always been from the inns, and houses of reception in it for travellers, of which there are several.

 

The inhabitants boast much of John Northwood, esq. of Northwood, having entertained king Henry V. on his triumphant return from France, at the Red Lion inn, in this town; and though the entertainment was plentiful, and befitting the royalty of his guest, yet such was the difference of the times, that the whole expence of it amounted to no more than 9s. 9d. wine being then sold at two-pence a pint, and other articles in proportion. The principal inn now in it, called the Rose, is perhaps the most superb of any throughout the kingdom, and the entertainment afforded in it equally so, though the traveller probably will not find his reckoning near so moderate as that of John Northwood before-mentioned. About the middle of the opposite side of the town there is a good family seat, which was once the residence of the Tomlyn's, and then for many years of the Lushingtons, several of whom lie buried in this church, of whom a further mention has already been made under Rodmersham manor, which they possessed. At length Thomas Godfrey Lushington left it to reside at Canterbury, and his second son the Rev. James-Stephen Lushington, becoming possessed of it afterwards, sold it to Mr. John May, who resided in it for some time. Since which it has been converted into an inn. At this house, whilst in the possession of the Lushingtons, king George the 1st. and 11d. constantly lodged, whenever they travelled through this town, both in their way to, and return from visiting their German dominions.

 

The church and vicarage stand almost at the east end of the town, near which there rises a clear spring of water in the high road, which flows from thence northward into Milton creek.

 

Queen Elizabeth, by her charter, in her 16th year, incorporated the town of Sittingborne, by the name of a guardian and free tenants thereof; and granted to it a market weekly on a Wednesday, and two fairs yearly, the one at Whitsuntide, and the other at Michaelmas, with many other privileges: which charter was used for several years, and until the queen was pleased, through further favor to grant to it another more ample charter, in her 41st year, by which she incorporated this place, by the name of a mayor and jurats, and regranted the market and fairs, with the addition of a great number of privileges, and among others, of returning two members to parliament.

 

This charter does not appear ever to have been used, or the privileges in it exercised. The market, after having been used for several years, was dropped, and only the two yearly fairs have been kept up, which are still held on Whit-Monday and the two following days, for linen and toys, and on October 10, and the four following days, for linen, woollen, cloaths, hardward, &c. and on the second day of it, for the hiring of servants, both in the town, and in a field, called the Butts, at the back of it.

 

Lewis Theobald, the poet, made famous by Mr. Pope, in his Dunciad, was born at Sittingborne, his father being an attorney at this place.

 

SOME FEW of our antiquarians have been inclined to six the Roman station, called, in the second iter of Antonine, Durolevum, at or near Sittingborne; among which are Mr. Talbot, Dr. Horsley, Baxter, and Dr. Stukeley in his comment upon his favorite Richard of Cirencester; (fn. 1) but they have but little to offer in support of their conjecture, except the distances made use of in one or two copies, which are so different in many of them, that there is no trusting to any one in particular; consequently each alters them as it suits his own hypothesis best. The reader will find more of this subject under the description of both Lenham and Newington.

 

In the year 893, the Danes having fitted out a great number of ships, with an intention of ravaging the coasts of this kingdom, divided them into two fleets; with one of which they failed up the river Limene, or Rother, and with the other, under the command of Hastings, their captain, they entered the mouth of the river Thames, and landed at the neighbouring town of Milton. Near Milton they built a castle, at a place called Kemsley-down, about a quarter of a mile north-east from where the church of Milton now stands, which being overgrown with bushes, acquired the name of Castle rough. King Alfred, on receiving intelligence of these depredations, marched his forces towards Kent, and in order to flop their incursions, some time afterwards built on the opposite or eastern side of the creek, about a mile from the Danish intrenchments, a fortification, part of the ditches of which, and a small part of the stone-work, is still to be seen at Bayford-castle, in this parish.

 

Gerarde, the herbalist, found on the high road near this place,

 

Tragoriganum Dodonæi, goats marjorum of Dodo- næus.

 

Ruta muraria sive salvia vitæ, wall rue, or rue maidenhair; upon the walls of the church-yard here.

 

Colutea minima five coronilla, the smallest bastard sena; on the chalky barren grounds near Sittingborne, (fn. 2) and lately likewise by Mr. Jacob.

 

Hieracium maximum chondrillæ folio asperum; observed by Mr. John Sherard, very plentisully in the road from this place to Rochester.

 

Lychnis saponaria dicta, common sopewort; by him on the same road.

 

Tithymalus Hybernicus, Irish Spurge; between this place and Faversham.

 

Erysimum sophia dictum; found by Mr. Jacob, on the road sides near Sittingborne, and on the Standard Key.

 

Oenanthe cicutæ facie Lobellii, hemlock dropwort, found by him in the water lane between Sittingborne and Milton. (fn. 3)

 

THE MANOR OF MILTON is paramount over this parish, subordinate to which is

 

THE MANOR OF GOODNESTON, perhaps so called from its having been the property of Goodwyne, earl of Kent, who might have secured himself here at Bayford castle, in the year 1052, when having taken up arms against king Edward the Consessor, he raised an army, and ravaged the king's possessions, and among them the town of Milton, which he burnt to the ground.

 

On his death it most probably came to his son king Harold, and after the battle of Hastings into the hands of the crown, whence it seems to have been granted to the eminent family of Leyborne, of Leyborne, in this county. William, son of Roger de Leyborne, died possessed of it in the 3d year of king Edward II.

 

His grand-daughter Juliana, daughter of Thomas de Leyborne, who died in his life-time, became her grandfather's heir, and succeeded in this manor, to which she entitled her several husbands successively, all of whom she survived, and died S. P. in the 41st year of king Edward III. when no one being found, who could make claim to any of her estates, this manor, among the rest of them, escheated to the crown.

 

After which this manor of Goodneston, as it was then called, seems to have been granted by the crown to Robert de Nottingham, who resided at a seat adjoining to this manor, called

 

BAYFORD-CASTLE, where his ancestors had resided for several generations. Robert de Nottingham lived here in the reign of king Edward I. and dates several of his deeds apud castellum suum de Bayford, apud Goodneston. Robert de Nottingham, his successor, who became possessed of the manor of Goodneston as beforementioned, was sheriff in the 48th year of king Edward III. and kept his shrievalty at Bayford, bearing for his arms, Paly, wavy of two pieces, gules and argent, in which year he died, and was found by the inquisition to die possessed of lands at Sharsted, Pedding in Tenham, Newland, La Hirst, Higham in Milsted, Bixle, now called Bix, in Tong, and lastly, Goodneston, with Bayford, in Sittingborne; all which descended to his only son John Nottingham, who died without issue male, leaving Eleanor his daughter his sole heir, who marrying Simon Cheney, of Crall, in Sussex, second son of Sir Richard Cheney, of Shurland, he became, in her right, entitled to it. His grandson Humphry Cheney alienated both Goodneston and Bayford, at the latter end of king Henry VI.'s reign, to Mr. Richard Lovelace, of Queenhyth, in London.

 

His son Launcelot Lovelace was of Bayford, and purchased the manor of Hever in Kingsdown, near Farningham, under which a more ample account of him and his descendants may be seen. His second son William, heir to his eldest brother Sir Richard, who died S. P. at length became possessed of Goodneston, with Bayford, at which he resided, and dying anno 17 king Henry VII. left two sons, John and William Lovelace, esqrs. who possessed this manor and seat between them; the former of whom resided at Bayford, where he died in the 2d year of Edward VI. holding the moiety of this manor in capite, by knight's service, and leaving seven sons, of whom Thomas Lovelace, esq. his eldest son, inherited his interest in this manor and seat. He procured his lands to be disgavelled, by the act passed anno 2 and 3 Edward VI. and afterwards in the 10th year of queen Elizabeth, together with his cousin William Lovelace, by a joint conveyance, alienated Goodneston, with Bayford, to Mr. Ralph Finch, of Kingsdown, in this neighbourhood, whose son Mr. Thomas Finch, of that place, passed it away by sale to Sir William Garrard, who had been lord mayor in 1555, whose ancestors had been of this parish for several generations before, and perhaps were seated at Fulston in it, as many of them lie buried, in the chancel belonging to that seat, in this church. (fn. 4)

 

He died in 1571, and was buried in St. Magnus's church, in London, bearing for his arms, Argent, on a fess sable, a lion passant of the field; which arms, borne by his ancestors, are carved on the roof of the cloysters at Canterbury. After which it descended down to his grandson Sir John Garrard, or Gerrard, as this family now began to spell their name, who was of Whethamsted, in Hertfordshire, and was created a baronet in 1621. He was succeeded in it by his eldest son of the same name (at which time Bayford was become no more than a farm-house, being called Bayford-court farm). He died in 1700, leaving an only daughter and heir Mary, who carried the manor of Goodneston, with Bayford, among the rest of her inheritance, in marriage to Montague Drake, esq. of Shardeloes, in Agmondesham, in Buckinghamshire, who bore for his arms, Argent, a wivern, with wings displayed, and tail moved, gules. In whose descendants it continued down to William Drake, esq. M. P. for the borough of Agmondesham, as his ancestors had been, some few intermissions only excepted, ever since its being restored to its privilege of sending members to parliament, as a borough, anno 21 James I. He died possessed of this estate in 1796, and his heirs are at this time possessed of it.

 

A court baron is held for the manor of Goodneston, with Bayford.

 

CHILTON is a manor situated in the south-east part of this parish, which was formerly accounted a manor, and had owners of that furname, who held the manor of Chilton in Ash, near Sandwich, both which William de Chilton held at his death in the 31st year of king Edward I. one of whose descendants, in the beginning of king Edward III.'s reign, passed it away to Corbie, whose descendant Robert Corbie, of Boughton Malherb, died possessed of this manor of Chilton, alias Childeston, in the 39th year of that reign. (fn. 5) After which it passed by a female heir of this name in like manner as Boughton Malherb, to the family of Wotton, and from them again to the Stanhopes, (fn. 6) in which it continued till Philip, earl of Chesterfield, about the year 1725, alienated it to Richard Harvey, esq. of Dane-court, whose grandson, the Rev. Richard Harvey, died possessed of it in 1772, leaving his widow surviving, since which it has been sold to Balduck, and by him again to Mr. George Morrison, who now owns it, and resides in it.

 

FULSTON, called antiently Fogylston, was a large mansion, situated at a small distance southward from Chilton last-described, which, from the burials of the Garrards in the chancel belonging to this estate in Sittingborne church, seems to have been the early residence of that family in this parish. However that be, in the reign of Henry VIII. it was become the estate and residence of John Cromer, esq. the third son of Sir James Cromer, of Tunstall, who died in 1539, and was buried in this church, leaving his three daughters his coheirs; and in one of the windows of this church were the arms of John Cromer, esq. of Fulston, and his two wives, Guldeford and Grove, and their several quarterings.

 

Probably, by his will, or by a former entail, on his dying without male issue, this seat descended to his nephew Sir James Cromer, of Tunstall, whose grandson, of the same name, dying without male issue in 1613, Christian, one of his daughters and coheirs carried it in marriage to John Hales, esq. eldest son of Sir Edward Hales, of Tenterden, knight and baronet, as has been already more fully mentioned before under Tunstall, and in his descendants it has continued down to Sir Edward Hales, bart. of St. Stephen's, near Canterbury, the present owner of it. The greatest part of this mansion has been pulled down within memory, and a neat farm-house has been erected on the ruins of it.

 

Charities.

JOHN ALLEN, of Sittingborne, by his will in 1615, gave 40s. per annum for repairing the alms-houses in Crown-key-lane, and firing for the poor in them, to be paid out of Glovers, now Mrs. Bannister's.

 

ROBERT HODSOLE, by will in 1684, gave 10s. per annum to the poor, payable every Christmas-day yearly, out of Mrs. Rondeau's land.

 

JOHN GRANT, by will in 1689, gave 20s. per annum, to be paid in corn and bread on January 1, out of Mrs. Trott's farm.

 

FIVE SEAMS of boiling peas are yearly paid from the parsonage, to be distributed to the poor on every Christmas-day yearly.

 

KATHERINE DICKS, by her will, left the sum of 25l. to be put out on land security, the interest of it to be said out for ever in six two-penny loaves, to be given to six poor widows &c. who attend divine service, beginning every year on the first Sunday after Christmas-day, of the annual produce of 1l.

 

The poor annually relieved are about forty; casually eight hundred and fifty.

 

SITTINGBORNE is within the ECCLESIASTICAL JU RISDICTION of the diocese of Canterbury, and deany of Sittingborne

 

The church, which is dedicated to St. Michael, is a large, handsome building, of three isles and two chancels, and two cross ones; at the west end is a tower beacon steeple, in which is a clock, a set of chimes, and six bells.

 

On the stone font, which is an octagon, are the arms of archbishop Arundel, a shield, having on it a cross story; and another with the emblems of Christ's crucifixion on it.

 

On the 17th of July, 1762, the wind being exceeding high, a fire broke out on the roof of this church, occasioned by the plumbers, who were repairing the leads, having left their fire burning during their absence at dinner, which consumed the whole of it, except the bare walls and the tower. Next year a brief passed for rebuilding of it, which with the contribution of the inhabitants, and a gift of fifty pounds from archbishop Secker, they were enabled to set about.

 

This was stopped for some little time by the owners of the three chancels, belonging to the Bayford, Chilton, and Fulston estates, refusing to contribute to the rebuilding of them, and they were at length rebuilt at the same cost with the rest of the church; and the whole of it was afterwards completed and fitted up in a very handsome manner. By the fire the monuments against the walls were destroyed, and most of the gravestones broken by the falling of the timbers. The latter, in the rebuilding of the church, have, the greatest part of them, been most absurdly removed from the graves over which they lay, to other parts of the church, and some even from the church-yard, as it suited to make the pavement complete; so that there is now hardly a guess to be made, where the bodies lie, that the inscriptions commemorate, but the gravestones of the Lushingtons, I believe, were none of them removed. In the south cross chancel belonging to the estate of Fulston, is a monument for Thos. Bannister, gent. obt. 1750, arms, Argent, a cross story, sable. The brass plate, on which the inscription was, for John Crowmer, of Fulston, and his two wives, in this chancel, being loose, there was found on the under side of it one in Latin, for Robert Rokele, esq. once dwelling with the most revered lady, the lady Joane de Bohun, countess of Hereford, Essex, and Northton, who died in 1421, an instance of œconomy which has been discovered at times in other churches.

 

The south-east chancel belonged to the Chilton estate; there are many gravestones of the family of Lushington in it. Dr. Lushington's monument was entirely destroyed at the time of the fire. In the upper part of this chancel is a vault, belonging to the Chilton estate, in which is only one coffin, of Mr. Harvey, who died in 1751, and a great quantity of bonespiled up at one end of it.

 

The archdeacon's court, in which he holds his visitation, is at the upper end of this chancel.

 

The coats of arms in the windows of the church, which were many, were entirely destroyed, and they have been since entirely resitted with modern glass.

 

The middle chancel is the archbishop's, and belongs to the parsonage; in which there is a memorial for Mathew, son of Sir John, and grandson of archbishop Parker, who died in 1645. The north chancel is made use of now as a vestry. The north cross chancel belongs to the Bayford estate. In the north wall of it there is the effigies of a woman, lying at length, in the hollow of the wall, with an arch, carved and ornamented, over her, and midway between the arch and figure, a flat table stone of Bethersden marble: the whole of it seems very antient.

 

In this church there was, before the reformation, a chantry, called Busherb's chantry.

 

The church of Sittingborne belonged to the Benedictine nunnery of Clerkenwell, to which it was appropriated before the 8th year of king Richard II. and it remained part of the revenues of it till its dissolution, in the 31st year of king Henry VIII.'s reign.

 

¶This church thus coming into the king's hands, seems to have remained part of the revenues of the crown till queen Elizabeth, in her 3d year, granted the parsonage of it, with the advowson of the vicarage, the former being then valued at 13l. 6s. 8d. to archbishop Parker. Since which they have continued parcel of the possessions of the archbishopric, and remain so at this time.

 

The parsonage has been from time to time leased out on a benesicial lease, at the yearly rent of 13l. 6s. 8d. In 1643 John Olebury, gent. was lessee; in later times, Cockin Sole, esq. of Bobbing, whose son John Cockin Sole, esq. died possessed of it in 1790, since which this lease has been sold under the directions of his will.

 

In the 8th year of king Richard II. this parsonage was valued at 23l. 6s. 8d.

 

In 1578, on a survey of the diocese of Canterbury, it was returned, that this parsonage was impropriate to the queen's majesty; the vicarage also in her gift; dwelling-houses eighty; communicants three hundred; the tenths twenty shillings.

 

The vicarage is valued in the king's books at ten pounds, the yearly tenths being one pound. In 1640, it was valued at fifty-six pounds. Communicants three hundred and eighty.

 

The vicarage is situated not far from the north side of the church-yard, adjoining to which is the only piece of glebe land belonging to it.

 

www.british-history.ac.uk/survey-kent/vol6/pp150-163

A while back, I posted a photo entitled "looking on", showing a Southern Vectis bus driver standing outside his bus, while Newport town centre came to a complete standstill: www.flickr.com/photos/bobsmithgl100/6147488616/

 

The reason why was because the Co-op lorry, visible on the left of the shot, had got stuck trying to reverse into the Somerfield delivery space. The bus on the right - Scania 1145 (HW09 BBZ) - is the one that had pulled out of the bus station, been unable to get any further, and then blocked the box junction for ages - which made the situation even worse and trapped several cars. The Scania sandwiched between the other two is 1112 (HW58 ASZ).

 

The scene first became apparent when I was on an overloaded MPD headed for Cowes on the 1. It was unable to leave the bus station because of the buses in front of it. The driver and passengers on the front of the bus could see the scene, but I couldn't because a building was in the way - and after a few minutes I couldn't bear it any more and had to get off and take some photos!

 

To be fair, one of the other SV drivers got his camera out too!

Doruma is a small town twenty kilometres south of Sudan. In October the Lord’s Resistance Army started a series of attacks against the local people that reached its bloodiest peak, so far, on Christmas day when hundreds were bludgeoned and hacked to death. Human Rights Watch’s thorough report explains the horrific events. www.hrw.org/en/reports/2009/02/16/christmas-massacres-0

People fled their villages to the relatively safety of Doruma which has swelled to three times its original number. The Congolese and Ugandan armies moved into defend the town about a month after the massacres.

 

Doruma est une petite ville vingt kilomètres au sud du Soudan. En octobre l’Armée de résistance du Seigneur (LRA) a commencé une série d'attaques contre les personnes locales qui ont atteint son pic le plus sanglant, jusqu'ici, un jour de Noël où des centaines ont été matraquées jusqu’à la mort. Le rapport complet de Human Rights Watch explique ces événements terrifiants. www.hrw.org/en/reports/2009/02/18/les-massacres-de-no-l

Les gens se sont sauvés de leurs villages pour Doruma qui est maintenant trois fois plus peuplé qu’avant. Les armées Congolaises et d'Ougandaises sont protègent la ville depuis environ un mois après les massacres.

 

Doruma es una pequeña ciudad veinte kilómetros al sur de Sudán. En octubre el Ejército de Resistencia del Señor (LRA) comenzó una serie de ataques contra la gente local que alcanzó su pico más sangriento, hasta ahora, el día de la Navidad en que centenares fueron aporreados y cortados a la muerte. El informe metódico de Human Rights Watch explica los acontecimientos espantosos. www.hrw.org/en/reports/2009/02/16/christmas-massacres-0

La gente huyó de sus aldeas a Doruma, que ha hinchado a tres veces su número original. Un mes después de las masacres los ejércitos congoleses y ugandeses han llegado para defender la ciudad.

More Hands!

(Source: Robert Laidlaw - Bunyip 14 Mar 2001)

I should explain ...

 

I have really enjoyed the super selective color effects that Jennifer (jjs08) has done, and with her explanation of the process I finally got around to trying one. I do like the focus the selective color provides while leaving all the context, but capitalizing on the effect of B&W.

 

Obviously not all photos are suited to this little technique, but a quick trip to her photostream

jjs08 photos will reveal some really exceptional photos that just bloomed with this treatment. Her Amish family at the zoo and the critters themselves are dandy!! Almost outdone by a couple posted just today (09/13/10)

 

I look forward to trying more of this and some HDR this winter!

I create a new diary/blog for explain a bit my life through photography, and interesting people.

 

At moment is in spanish (but there's not much text ;) ), my english is not good... :(

 

I hope you enjoy it

 

_

He creado un nuevo diario/blog para contar un poco mi vida a través de fotografias y postear enlaces interesantes.

 

Espero que os guste :)

 

www.salvalopez.com/diary

www.salvalopez.com/diary

www.salvalopez.com/diary

www.salvalopez.com/diary

Original Caption: Fiery Furnace Is an Intricate Maze of Narrow Canyons. A Ranger Naturalist Guides Tourists through It, Explaining Its Plant and Animal Life and Geology, 05/1972

 

U.S. National Archives’ Local Identifier: 412-DA-3215

 

Photographer: Hiser, David, 1937-

 

Subjects:

Arches National Park (Grand county, Utah, United States) national park

Environmental Protection Agency

Project DOCUMERICA

 

Persistent URL: catalog.archives.gov/id/545702

 

Repository: Still Picture Records Section, Special Media Archives Services Division (NWCS-S), National Archives at College Park, 8601 Adelphi Road, College Park, MD, 20740-6001.

 

For information about ordering reproductions of photographs held by the Still Picture Unit, visit: www.archives.gov/research/order/still-pictures.html

 

Reproductions may be ordered via an independent vendor. NARA maintains a list of vendors at www.archives.gov/research/order/vendors-photos-maps-dc.html

   

Access Restrictions: Unrestricted

Use Restrictions: Unrestricted

 

Blutgasse

Basic Information

Location Vienna

District Innere Stadt

Created in the 14th century at the latest

Historical name Kotgässel, Kotgässel at the German gentlemen (Teutonic Knights), alley behind the German gentlemen, Kergässel, Milchgasse

Intersecting streets Domgasse, Singerstraße

Buildings Trent yard, Domherrenhaus, German religious house, Fähnrichshof

Use

Usergroups pedestrians

Road design pedestrian precinct

Specifications

Road length of about 115 meters

Blood Alley is located in the first district of Vienna Inner City. The area, called Blutgasse district, is one of the oldest and most picturesque of the city.

History

The houses of the Blutgasse in their foundations go back to the Middle Ages; the area is considered one of the oldest in Vienna. 1368 it is for the first time mentioned as Kotgässel at the Teutonic Knights, in 1392 described as Kotgässel. More mentions of the street speak of the alley behind the German Men (1394), from Kergässel (1406 and 1411), from the blood alley (since 1547) and Milchgasse (1600 ); since 1862 the official name Blutgasse is valid. The interpretation of these names is considered unclear, although the name Kotgässel (faeces) with the condition of the road seems to be related. To explain the name Blutgasse there is a tradition that speaks of slaughter houses in the area, it is said that whereby spilled blood to have run through the alley; another tradition brings the name of the Knights Templar into context, it is said that they have been massacred in 1312 in Fähnrichhof, whereupon the alley was full of their shed blood. Both stories are not considered by historians as valid. After the area after the Second World War was very run down, there were 1960-1965 by Herbert Thurner and Friedrich Euler a first revitalization of the neighborhood, which was, however, associated with far-reaching changes in the interior. 1989-1991 the facades have been renovated and restored their Baroque appearance.

Blutgasse south

Blutgasse

Location and characteristics

The blood alley runs from Domgasse in a southwesterly direction to the Singer Road. It is a narrow old town street that was designed as a pedestrian zone. At the end at Singerstraße span arches (Schwibbögen) the alley. Here are consistently sprawling building complexes with picturesque courtyards and access galleries, some of which are interconnected. Their outer appearance dates from the 16th and 17th centuries, the building fabric usually being older. As a result of the revitalization measures the houses are inhabited today. Mostly tourists love to visit this area. All buildings are national monuments.

Buildings

No. 1 Trent Court

The also as the Domherrenhof, Old Choir mansion or Strudenhof known building originally goes back to two different medieval buildings. The name Trent Court dates from one of the owners, Konrad Hinderbach, who 1470-1488 was a canon of Trent. 1753-1755 the current rental house with two courtyards of Johann Enzenhofer was built. In 1733-1736 in the predecessor building the builder Francesco d' Allio was living, in the present building before 1850 the musician Georg Hellmesberger senior. The house is situated at the main address Domgasse 4

# 2 Domherrenhof

At the Blutgasse lies the simple rear front of the Domherrenhofes (Canons house), which was built in 1837-1842 by Leopold Mayr in late Classicist style as a passageway with two courtyards. The main address is located at Stephansplatz 5

Pawlatschenhof in the house Blutgasse # 3

No. 3 Medieval Mansion

The core of the building dates from the first half of the 13th century. It originally consisted of three parts and was then joined and 1558-1560 extended with an additional courtyard wing. Finally, after 1733 followed an increase and fitting of a new facade and the installation of a staircase and galleries. The Baroque facade is repeatedly bent and changed on the ground floor. The two-storey upper zone is merged by plaster frames and has stone-framed windows. Of particular note are the two consecutive irregular Pawlatschenhöfe that lead as a passage to the Grünangergasse. In the rear area there is a late gothic respectively ground floor window from the Renaissance period. A stone arched doorway leads to the basement. There is still to be found a significant late Romanesque building fabric from the first half of the 13th century with rubble masonry and 5 arched slit windows. In the house there is a groin-vaulted foyer, on the ground floor a lunette ton.

# 4 German religious house

In Blutgasse is the back of the House of the German Order, after which the street originally was named (Kotgässel at the German men). The facade at the corner toward Singer road is divided corresponding to the main facade by pilasters in the Baroque style, in its continuation followed by a six-axis early Baroque façade, which is characterized by triangular and segmental arched gable roofings and cordon cornices. At the right end follows another, simpler facade from the 4th quarter of the 16th century, which is structured by cornice strips. The main address of the German monastic house is located at Street Singer number 7

Blutgasse 5

# 5 To the Green Raith panel

The late classical rental house in 1819 above an older core was built. The facade is simply divided by cordon and window ledge moulding cornices. Inside is to be found a curved two pillar staircase with original preserved banister. As well preserved in its original state is the truss. In the barrel-vaulted cellar partially stone quarry masonry is visible.

Small Fähnrichshof left and look into the Blutgasse in the direction of Domgasse

Nos. 7 and 9 Great and Little Fähnrichshof

The as the Great and Little Fähnrichshof known buildings are part of a building complex, going back to the Middle Ages and including the houses Blutgasse 5, 7 and 9 and Singerstraße 11. According to unauthenticated reports, here the Templars should have possessed a court. Anyway, the houses were owned by the neighboring Cistercian monastery of St. Nicholas and were 1534/35 separated, divided into house plots and rented. Here gathered one of the four citizens militias, namely the one of the Carinthia district, with their flag. A 1566 mentioned mural of a sergeant gave the houses the name. 1684 acquired the bookbinder and exterior Council Johann Konrad Ludwig the extensive building. 1702-1703 followed the rebuilding by the neighboring Poor Clares. Its present form the houses got in 1819, now seven houses being situated around a large courtyard. Here the humanist Johannes Cuspinian and the composer Wenzel Müller lived.

The No. 7 is referred to as the Great Fähnrichshof. It is one of the rare high medieval town houses in Vienna from the first half of the 13th century. 1559-1563 was an addition of another storey and the construction of a spiral staircase on the courtyard side and of the vestibule. After 1664 the cellar was built, from 1675 to 1679 a further increase and a new paneling made, which on the courtyard side still is preserved. In 1743, the street facade was re-made and and more basements storeys added. The street facade upstairs has contracted window axes. The stair tower shows slanted windows. In a room on the ground floor the rare example of a rising masonry from the 1st half of the 13th century can be seen.

The No. 9 is as Little Fähnrichshof denominated and is located on the corner to Singer Road. It originates in the core from the 16th century and was a Renaissance house, the present façade is baroque and stems from the first quarter of the 18th century. A middle bay is located at the Singer Road. Upstairs by plaster fields vertically contracted window axes are to see. The baroque wooden door in a bracket-arched portal partially has original fittings.

 

Blutgasse

Angelegt spätestens im 14. Jahrhundert

Historische Namen Kotgässel, Kotgässel bei den Deutschen Herren, Gasse hinter den Deutschen Herren, Kergässel, Milchgasse

Querstraßen Domgasse, Singerstraße

Bauwerke Trienter Hof, Domherrenhaus, Deutschordenshaus, Fähnrichshof

Nutzung

Nutzergruppen Fußgänger

Straßengestaltung Fußgängerzone

Technische Daten

Straßenlänge ca. 115 Meter

Die Blutgasse befindet sich im 1. Wiener Gemeindebezirk Innere Stadt. Die Gegend, genannt Blutgassenviertel, zählt zu den ältesten und malerischsten der Stadt.

Geschichte

Die Häuser der Blutgasse gehen in ihren Fundamenten bis ins Mittelalter zurück; die Gegend gilt als eine der ältesten Wiens. 1368 wird sie als Kotgässel bei den Deutschen Herren erstmals genannt, 1392 nur als Kotgässel bezeichnet. Weitere Nennungen der Gasse sprechen von der Gasse hinter den Deutschen Herren (1394), vom Kergässel (1406 und 1411), von der Blutgasse (seit 1547) und der Milchgasse (1600); seit 1862 gilt die amtliche Bezeichnung Blutgasse. Die Deutung dieser Namen gilt als unklar, obwohl der Namen Kotgässel mit dem Zustand der Straße in Zusammenhang zu stehen scheint. Um den Namen Blutgasse zu erklären gibt es eine Überlieferung, die von Schlachthäusern in der Gegend spricht, wobei das dabei vergossene Blut durch die Gasse gelaufen sein soll; eine andere Überlieferung bringt den Namen mit den Tempelrittern in Zusammenhang, die 1312 im Fähnrichhof niedergemetzelt worden sein sollen, worauf die Gasse voll mit ihrem vergossenen Blute gewesen sei. Beide Geschichten werden von Historikern nicht als stichhaltig erachtet. Nachdem die Gegend nach dem Zweiten Weltkrieg sehr heruntergekommen war, kam es zwischen 1960 und 1965 durch Herbert Thurner und Friedrich Euler zu einer ersten Revitalisierung des Viertels, die allerdings mit weitreichenden Veränderungen im Inneren verbunden war. 1989 bis 1991 wurden die Fassaden renoviert und ihre barocke Gestalt wiederhergestellt.

Blutgasse nach Süden

Blutgasse

Lage und Charakteristik

Die Blutgasse verläuft von der Domgasse in südwestlicher Richtung bis zur Singerstraße. Es handelt sich um eine schmale Altstadtgasse, die als Fußgängerzone gestaltet ist. Am Ende bei der Singerstraße überspannen Schwibbögen die Gasse. Hier liegen durchwegs weitläufige Gebäudekomplexe mit malerischen Innenhöfen und Pawlatschengängen, die teils untereinander verbunden sind. Ihr äußeres Erscheinungsbild stammt aus dem 16. und 17. Jahrhundert, wobei die Bausubstanz meist älter ist. Infolge der Revitalisierungsmaßnahmen sind die Häuser heute bewohnt. Vorwiegend Touristen besuchen gerne diese Gegend. Alle Gebäude stehen unter Denkmalschutz.

Bauwerke

Nr. 1 Trienter Hof

Das auch als Domherrenhof, Altes Chorherrenhaus oder Strudenhof bekannte Gebäude geht ursprünglich auf zwei verschiedene mittelalterliche Gebäude zurück. Der Name Trienter Hof stammt von einem der Besitzer, Konrad Hinderbach, der 1470–1488 Domherr von Trient war. 1753–1755 wurde das heutige Miethaus mit zwei Innenhöfen von Johann Enzenhofer errichtet. Im Vorgängerbau wohnte 1733–1736 der Baumeister Francesco d'Allio, im jetzigen Gebäude vor 1850 der Musiker Georg Hellmesberger senior. Das Haus liegt an der Hauptadresse Domgasse 4.

Nr. 2 Domherrenhof

An der Blutgasse liegt die schlichte Rückfront des Domherrenhofes, der 1837–1842 von Leopold Mayr im spätklassizistischen Stil als Durchhaus mit zwei Innenhöfen erbaut wurde. Die Hauptadresse liegt am Stephansplatz 5.

Pawlatschenhof im Haus Blutgasse Nr. 3

Nr. 3 Mittelalterliches Bürgerhaus

Der Kern des Gebäudes stammt aus der 1. Hälfte des 13. Jahrhunderts. Es bestand ursprünglich aus drei Teilen und wurde dann zusammengefasst und 1558–1560 mit einem zusätzlichen Hoftrakt erweitert. Schließlich erfolgte nach 1733 eine Aufstockung und Neufassadierung sowie der Einbau einer Treppe und von Pawlatschen. Die barocke Fassade ist mehrfach geknickt und im Erdgeschoss verändert. Die zweigeschossige Oberzone ist durch Putzrahmen zusammengezogen und besitzt steingerahmte Fenster. Besonders beachtenswert sind die zwei hintereinanderliegenden unregelmäßigen Pawlatschenhöfe, die als Passage bis zur Grünangergasse führen. Im hinteren Bereich gibt es ein spätgotisches bzw. renaissancezeitliches Erdgeschossfenster. Ein steinernes Rundbogenportal führt zum Keller. Dort findet sich noch bedeutende spätromanische Bausubstanz aus der 1. Hälfte des 13. Jahrhunderts mit Bruchsteinmauerwerk und 5 rundbogigen Schlitzfenstern. Im Haus befindet sich ein kreuzgratgewölbtes Foyer, im Erdgeschoss eine Stichkappentonne.

Nr. 4 Deutschordenshaus

In der Blutgasse liegt die Rückfront des Deutschordenshauses, nach dem die Gasse ursprünglich benannt war (Kotgässel bei den Deutschen Herren). Die Fassade ist an der Ecke zur Singerstraße entsprechend der Hauptfassade durch Pilaster im Barockstil gegliedert, daran anschließend folgt eine sechsachsige frühbarocke Fassadengliederung, die durch dreieckige und segmentbogige Giebelverdachungen und Kordongesimse gekennzeichnet ist. Am rechten Ende folgt eine weitere, schlichtere Fassade aus dem 4. Viertel des 16. Jahrhunderts, die durch Gesimsbänder gegliedert ist. Die Hauptadresse des Deutschordenshauses befindet sich an der Singerstraße 7.

Blutgasse 5

Nr. 5 Zur grünen Raith-Tafel

Das spätklassizistische Miethaus wurde 1819 über einem älteren Kern errichtet. Die Fassade ist schlicht durch Kordon und Sohlbankgesimse gegliedert. Im Inneren findet sich eine gewendelte Zweipfeilerstiege mit original erhaltenem Geländer. Ebenfalls teilweise original erhalten ist der Dachstuhl. Im tonnengewölbten Keller ist teilweise Bruchsteinmauerwerk sichtbar.

Kleiner Fähnrichshof links und Blick in die Blutgasse Richtung Domgasse

Nr. 7 und 9 Großer und Kleiner Fähnrichshof

Die als Großer und Kleiner Fähnrichshof bekannten Gebäude sind Teil eines Baukomplexes, der bis ins Mittelalter zurückgeht und die Häuser Blutgasse 5, 7 und 9 sowie Singerstraße 11 umfasste. Nach nicht beglaubigten Berichten sollen hier die Templer einen Hof besessen haben. Jedenfalls standen die Häuser im Besitz des angrenzenden Zisterzienserinnenklosters St. Nikolai und wurden 1534/35 abgetrennt, in Hausparzellen aufgeteilt und vermietet. Hier versammelte sich eine der vier Bürgerkompanien, nämlich die des Kärntner Viertels, mit ihrer Fahne. Ein 1566 erwähntes Wandgemälde eines Fähnrichs hat den Häusern den Namen gegeben. 1684 erwarb der Buchbinder und Äußere Rat Johann Konrad Ludwig das weitläufige Gebäude. 1702–1703 erfolgte ein Umbau durch die benachbarten Klarissen. Ihre heutige Gestalt erhielten die Häuser 1819, wobei nunmehr 7 Häuser um einen großen Innenhof liegen. Hier lebte der Humanist Johannes Cuspinian und der Komponist Wenzel Müller.

Die Nr. 7 wird als Großer Fähnrichshof bezeichnet. Es handelt sich um eines der seltenen hochmittelalterlichen Bürgerhäuser Wiens aus der 1. Hälfte des 13. Jahrhunderts. 1559–1563 erfolgte eine Aufstockung und die Errichtung einer hofseitigen Wendeltreppe und des Hausflurs. Nach 1664 wurde der Keller gebaut, 1675–1679 eine weitere Aufstockung und eine neue Fassadierung vorgenommen, die hofseitig noch erhalten ist. 1743 wurde die Straßenfassade neu gemacht und weitere Kellergeschosse dazugebaut. Die Straßenfassade besitzt im Obergeschoss zusammengezogene Fensterachsen. Der Treppenturm zeigt schräge Fenster. In einem Raum im Erdgeschoss ist das seltene Beispiel eines aufgehenden Mauerwerks aus der 1. Hälfte des 13. Jahrhunderts zu sehen.

Die Nr. 9 wird als Kleiner Fähnrichshof bezeichnet und liegt an der Ecke zur Singerstraße. Er stammt im Kern aus dem 16. Jahrhundert und war ein Renaissance-Bürgerhaus, die heutige Fassade ist barock und stammt aus dem 1. Viertel des 18. Jahrhunderts. Ein Mittelerker liegt an der Singerstraße. Im Obergeschoss sind durch Putzfelder vertikal zusammengezogene Fensterachsen zu sehen. Die barocke Holztüre in einem Schulterbogenportal weist teilweise originale Beschläge auf.

de.wikipedia.org/wiki/Blutgasse

We started taking notes at how bad everything was because it was so much, it was hard to remember everything.

 

BACKSTORY: We had a gift card for Macaroni Grill (we usually have one every year, and have gone for over a decade). This year was the most god-awful experience of our lives! No wonder Macaroni Grill is going out of business. But we have to wonder if it was transgender & LGBT discrimination, because not only were we never treated like that at that same Macaroni Grill, but we saw the waiter treat others better.

 

I'm not that picky. I get a taco or two at Taco Bell almost every day I go out, and am very pleased with that experience. When I go out, I often go to buffets, because I don't mind what food I eat, as long as it's not completely messed up.

 

But taking my wife to Macaroni Grill on Valentine's Day was the absolute worst "romantic" restaurant trip of my entire life. I am frankly surprised at how much text I need to write just to explain everything that happened.

 

Note that the restaurant was NOT packed. We go there almost every Valentine's Day, for 10+ years. Last year it was a 45 minute wait and totally packed. This year it was a 5 minute wait, and there were empty tables in the restaurant. It was literally the least packed we've ever seen it on Valentine's Day. There are no "busy" excuses for this treatment

 

1) We didn't notice at the time, but going back: The first way we were treated differently was that the waiter didn't write his name on our placemat. Did he intend to give us bad service because we are visibly LGBT? Because he wrote it for the people next to us, on both sides. Just not for us. It seemed like he was so unwilling to even get near us, that he wouldn't approach us, write his name on the placemat, or visit our table -- ***even when visiting the one next to us repeatedly***, or give us good service.

2) Immediately he puts the olive oil and pepper on the saucer for the bread. This is a fun Macaroni Grill theatric that makes the customer feel good... Unless the saucer full of olive oil is merely pointing out how you have no bread for 20 minutes. Again, never in our life. Other people have bread. We don't.

Later, I explicitly ask for bread, because it's absolutely clear that it's NOT going to come, because this guy will serve the tables on both sides of us, but not us. It still doesn't come. Bread only finally arrives with our appetizer. Again: Never in our lives.

3) And then, guess what? The bread was too salty to eat! First time in 40 years that I have ever disliked restaurant bread. Later, when the waiter stopped coming to our table, we managed to ask *the cook* for more bread. It, too, was too salty to not eat. No amount of dipping it or mixing it with other ingredients made it edible. The bread I get from the dollar store is better. Why is Macaroni Grill so awful to us today?

4) The second thing the waiter actually does is ask us for a drink. Immediately. We don't know our drink order yet, but later, when we order everything at once, we do order ONE drink. But it doesn't come with the bread. It doesn't come with the appetizers. It doesn't even come with the entree! Later, while we are eating, the drink finally shows up. We had forgotten about it by that time. Who the hell serves drinks, appetizers, and an entree at the same time?

5) But at least we had water, right? Well, sort of. We asked for water with lemon. It took awhile -- an annoying amount of time if you have dysphagia -- but the finally water came. Most restaurants give you water without asking, or allow you access to a tap. We were left thirsty. So thirst. And when it finally came, NO LEMONS!

We asked for lemons. It took awhile, but finally he came back and said, "We're out of lemons, so I had to give you limes". I am unsure what to do, so I squeeze some of the lime juice in my water to try it out. It's awful. I can't drink it.

Meanwhile, I see lemons come out with water orders just 2 tables away. My drink (a mule) that comes later has a lemon in it--because the drink comes like that automatically. It is clearly our server who won't ask for stuff for us -- even while giving the same stuff to adjoining tables! My salmon that came with lemon on it! Why is this bigoted server telling us the restaurant doesn't have lemons? Macaroni Grill is most definitely NOT out of lemons. Why would he lie to us? There's a bar. Bars have lemon wedges for drinks. The restaurant is NOT out of lemon wedges.

But for the majority of the time I was there, I couldn't even sip my water, because it turns out lime water is awful. Who drinks that? Not me. I didn't know. I tried, and that was a mistake. And since our alcohol drink never came until the entree, I literally had nothing to drink that didn't taste awful. And getting water refill was nigh impossible. And of course no bread. Nothing enjoyable whatsoever - but the people 2 tables away got their water with lemon. EVERYONE who wasn't LGBT did.

6) Eventually, when the waiter disappeared, we actually had to go and ask THE COOK for lemons, and he brought them out and apologized. This was after the entree came. It's like the waiter was unwilling to do his job. Why is the cook bringing us our food and serving us? Where is our server? We were ALSO out of water at that point, and needed any kind of liquid to drink. I am prone to choking because I have dysphagia. Last time I had a choking episode, I had to grab the drink of a stranger off their table in an emergency. This is the kind of thing that happens when human beings are denied water, and have no way to get it.

7) We ordered the calamari appetizer. The menu says it comes with 2 sauces. A pepper sauce and a citrus aoli. We got the pepper sauce, but the other stuff? It was a red, thick mixture that was very obviously mostly spicy Sri Racha sauce. My girlfriend doesn't like spicy stuff as much as me. That's why we didn't order something spicy. That's why we use the menu to decide what to order. But what good is the menu, if the items on it aren't what it says they are? We needed at least one non-spicy dipping sauce.

8) By this point, the waiter had disappeared. He did not come around. Most restaurants check up on you to see if you are okay. They often do it TOO much. This guy? Despite the fact that we very obviously were not getting what we wanted, and had to ask for very basic things like bread and water -- he still wouldn't show up. Twice in a row, after minutes of being gone, he came and SERVED THE TABLE NEXT TO US, BUT KEPT HIS BACK TO US, THEN DISAPPEARED to the back again without even giving us an opportunity for service. Every time this happened, we needed something, and couldn't get it.

9) The salmon finally came. It was not even brought by our server (named Labrim), it was brought by the cook! (Who we had to ask for water, lemons, and more bread. Most of the food brought to our table WAS NOT BROUGHT by our actual server!)

It was the absolute worst salmon I've ever eaten in my life. It was so burned that each and every bite was a chore to get down. I woke up at 4AM nauseated, which is an unusual thing for me. We even tried cutting up the salmon and putting it inside our shrimp alfredo noodles, to mask the burning taste. It was impossible to mask. We have now messed up: water, bread, lemons, calamari dipping sauce, and salmon. Incredible.

10) At this point, we're done with our food, and we just want the dessert cake & ice cream, and a check. But he's nowhere to be found. For a good 5 minutes, we're just sitting there, unhappy with the experience, wanting to at least have a good piece of cake and ice cream, and leave. But the pause here is one of the longest service pauses during this entire visit.

During this time, 2 tables down, another couple was extremely angry at Labrim's service, and got up to leave. So atleast it wasn't JUST us having a bad time, even if they actually got lemons & drinks. Someone, either Labrim or a manager, intervened and convinced them to sit back down and have their meal.

The couple 1 table down? They ALSO were extremely unhappy with Labrim, and were complaining about the service a lot of the time. For example, they got the merchant receipt for their credit card, so there was no place for them to sign it, and they had to ask for the correct receipt. That's never happened in my life, but again, now at least THREE tables were having a bad time, so at least there was some incompetence mixed in with the malevolence. We just seemed to be getting the worst of it, and it felt like discrimination to be treated so differently the first year we were visibly LGBT.

11) It's finally time for dessert. Does he bring it? No! He brings us to go containers, and says, "You wanted the cheesecake, right?"

Literally, when we ordered the food, we gave him the complete order. I wrote it down on my placemat. I pointed at the words as I ordered them to him. He acted as if he was writing down the words I was saying and pointing at. His job is to take the order. He couldn't even do that! I never said cheesecake! WTF?! Not only was our dessert not here, but he didn't even know what we ordered! Just what was Labrim doing?!?!?!

12) So we tell him we wanted the chocolate cake & ice cream. It seems to take awhile, but it finally comes. HE THEN TAKES ALL OUR SILVERWARE! We manage to snag one fork, but how are we supposed to share this item between the two of us? WHAT IS WRONG WITH YOU, LABRIM?

He comes back in a couple minutes to help the table next to us, but in typical fashion, keeps his back to us and doesn't offer any help. As he walks away, we have to raise our voice and ask for another fork. I don't think it ever came.

13) And the "cake" and "ice cream"? It's not a cake, it's some Costco store bought chocolate muffin, with a cup of chocolate drizzle next to it. And the "ice cream"? Literally one fork full of ice cream. Granted, it tasted good - but this is your "$45 Valentine's Day Special For Couples", so you are literally advertising and serving a valentine's day ice cream dessert to couples with ONE FORK that has ONE FORKFUL of ice cream. So yes. You found a way to make ice cream and cake disappointing, Macaroni Grill.

14) Labrim then asked us if the food was good, and we said, "No, it wasn't", and told him we didn't like the bread, water, salmon, or cake. He said he would get the manager to do something about it. Minutes later, a check came. No manager. No manager ever came. Just another lie.

15) Finally, it came time to pay. We don't trust him to ring up our money right, so we decide to use our $50 gift card, and pay the $5.14 balance in cash. I went off to change my $10 into two $5s, and my wife went off to change her $5 into five $1s. I approached the bartender, waited for eye contact, and asked, "Can I get two 5s for a 10?" He said, "Wait a minute", then "How are you?" {I'm sorry, do I need to have a conversation to ask for change? It seemed like he was chiding me for being short with him and not having a conversation. I'm not here to talk with you, guy. I'm here to pay you for your bad food}. The bartender then turned his back to me. He messed around with the register for an unacceptably long time, completely ignoring me. Obviously he decided NOT to make the change I needed made -- or even to tell me. This, too, is a treatment I've never experienced in my life. As I slowly moved away -- because I'm not going to sit there like an idiot holding a $10 bill out for minutes at a time -- I went to the hostess. She checks HER OWN POCKETS and somehow has two $5 bills, and makes change for me.

My wife fared no better. She asked someone for five $1s for her $5. Multiple people told herthey couldn't do it. She was finally told "only the bartender" can do this. She goes to the bar. Nobody is there. She looks around. Nobody to be found. This restaurant is full of aholes who won't do their job.

Finally, someone goes into the bar and starts doing stuff. She asks them if they can make change. "I'm not the bartender", the person tending the bar said, refusing to make her change. WHAT IS THIS PLACE?

We almost left the restaurant with a $5 shortchanging -- but then Carolyn ran into a random employee, who, also, had to get the money out of his personal money from his own pocket.

 

IN SUMMARY: You messed up in about 15 different ways, messing up: water, lemon, salmon, dipping sauce, cake, ice cream, properly keeping our order, making change... even the unhappiness of the people around us was a bring-down. This restaurant is not being managed properly, and Labrim is the 2nd worst server I've had in my entire lifetime.

 

I wish I'd had change, because the 85 cent tip Labrim got was an *incredible* overtip. It should have been a single penny. Frankly, I should be filing a credit card dispute for the cost of this meal... but we paid with a pre-paid gift card bought 2 years ago, so we take solace in knowing that no 2018 income went to Macaroni Grill for this awful 2018 visit.

 

Our annual almost-20-year tradition [based on our parents giving us gift cards every Christmas] is now over. We will not be returning to Macaroni Grill. Not on Valentine's Day. Not ever. The gift cards are apparently valid at several other restaurants... so we'll be going to one of those, from now on.

 

And I can't help but think some of this is because I am visibly transgender, because of the way he would repeatedly approach the table next to us (a straight couple), but not us. I was not visibly transgender a year ago, and was not treated like this during previous visits to Macaroni Grill. It just seems like that was a component, because we definitely got it the worst of everyone there.

 

notes, placemat.

 

Macaroni Grill, restaurant, Springfield, Virginia.

 

February 14, 2018.

  

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