Good thing oil and water don't mix. used extention tubes and natural light.

A trip up the Bluebell Railway's recently opened extention in 2013. To give some idea of the vast task, the spoil was up to the under side of the bridge. The remains of the tip is still under the train!

Coronation Elsa is now fully deboxed. She is placed face down against, resting on her hands. Her cape is moved to the side and her gown expanded to show its full extent. Then her cape is placed over her gown and fully extended. She then is turned around to show the gown fully extended from the front, over the fully extended cape. While the cape isn't as long as in the movie, it is still a very detailed and very beautiful representation of the movie cape.

 

After the tissue is removed, the next step is to open up the cape. Her the skirt is put back own, and she is laid on her side, balanced on her outstretched right arm. All the tiny T-tabs pinning the cape to itself and to the dress underneath are carefully cut off, and the remnants removed from her outfit. I next remove the stand from the doll by grabbing her by the waist with one hand, while holding the base of the stand with my other hand, and then gently pulling the doll up and off the stand.

 

Then her skirt is raised to remove the tissue paper and wire wrapped around her legs. When the tissue paper is unwrapped, we see that she has full leg articulation (as featured in the 17'' LE doll line since Wedding Rapunzel in 2012, except for Snow Queen Elsa), with hinged knee joints and ball jointed ankles. She is wearing black flat heeled shoes, and has no underwear, except for the painted on panties.

 

To more easily remove the wire around her waist, I open up the layers of clothing in the back. I move the cape to the side, then undo the bodice, the skirt, and the blouse. I remove the wire. Revealed on her back are manufacturer's marks, including the edition number and size: #1875 / 5000, which matches the numbers on the Certificate of Authenticity. Also visible is the upper torso joint, which allows her bend in a limited way (perhaps 10-15 degrees) from side to side and front to back. You can also see how pale her skin is, which matches the skin tone of her face. Then her outfit is closed back up, and her back is now covered.

 

Next the spacer tabs are pushed through the backing, and the Elsa is removed from the backing. She is still attached to the spacers and the doll stand. She is stood up next to the backing, which has a view of the interior of Arendelle Cathedral, where her coronation took place. Then she is turned around, so I can remove the spacers from her back and arms. The next step is to remove the wires around her waist and her hair bun. I lay the doll down on a counter, with her arms outstretched to prevent her face from pressing against the counter.

 

The plastic tabs of the spacers have been freed by removing the tape securing them to the back of the cardboard backing. Also all the T-tabs tacking the doll's outfit to the backing have been cut off. The outfit is now free from the backing, and the bottom of the backing can be lowered to show the base of the doll stand, her shoes and the wire and tissue paper wrapped around her legs.

 

Deboxing my pre-ordered Elsa Limited Edition DVD Doll (that is the name of the doll on my Disney Store receipts). First the front cover is removed, revealing the clear plastic front of the inner box. The Certificate of Authenticity is below the plastic cover. She is #1875 of 5000. Then the plastic cover is removed, and the back outer cover is removed. What remains is the cardboard backing to which the doll is still attached. She is now in clear view from three sides. There were a few stray hairs in her front bangs, some of which I tucked in her bangs, some of which I trimmed.

 

I just got my pre-ordered Anna and Elsa Limited Edition dolls from my local Disney Store. I also got my pre-ordered Frozen Blu-ray/DVD movie combo. They had very few other Frozen items for sale, the male dolls (Classic Hans and Kristoff, and plush Kristoff) and the plush Anna and Elsa dolls. No girl's Anna or Elsa costumes, Classic Anna or Elsa dolls, or baby Sven. There were perhaps 50 people lined up in front of the entrance before the store opened at 10 am. I also got a second pre-ordered Anna from another local store today. I will take detailed photos of all my dolls, boxed, during deboxing, and fully deboxed.

 

Elsa Limited Edition Doll - 17'' - Frozen

US Disney Store Product Page

Updated 2014-03-18

SOLD OUT

$99.95

Item No. 6070040900983P

 

Cold standard

 

Elsa's crown glistens against her coiled blonde hair, her glamorous gown sparkling with rhinestones. Designed by Disney Store artists, this beautifully detailed limited edition doll is inspired by Frozen's coronation scene. See more

 

Magic in the details...

 

Please Note: Each Guest will be limited to ordering a maximum of one of this item per order.

 

• Limited Edition of 5000

• Includes Certificate of Authenticity

• Purple velvet cape with satin lining, royal crest embroidery, and sapphire blue clasp

• Teal satin floor-length gown with rosemaling embroidery, rhinestone accents, and chocolate-colored binding

• Black satin blouse with embroidery and rhinestone accents

• Satin mittens with rhinestone accents

• Patterned black slippers

• Golden coronation crown with royal gems

• Coiled blonde hair

• Rooted eyelashes

• Fully poseable

• Display stand included

• Comes in elegant window display packaging

• Inspired by Disney's Frozen

 

The bare necessities

 

• Ages 6+

• Plastic /polyester

• 17'' H

• Imported

 

The westernmost extent of continental Europe

. . . I know: rule number one for photographers is, never to picture people from behind! In this exceptional case of perfect upright posture one can brake the rule!

________________________

 

Puri is a city and a Municipality of Odisha. It is the district headquarters of Puri district, Odisha, eastern India. It is situated on the Bay of Bengal, 60 kilometres south of the state capital of Bhubaneswar. It is also known as Jagannath Puri after the 12th-century Jagannath Temple located in the city. It is one of the original Char Dham pilgrimage sites for Indian Hindus.

 

Puri was known by several names from the ancient times to the present, and locally called as Badadeula. Puri and the Jagannath Temple were invaded 18 times by Hindu and Muslim rulers, starting from the 4th century to the start of the 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were under the British Raj from 1803 till India attained independence in August 1947. Even though princely states do not exist in independent India, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious maths or monasteries.

 

The economy of Puri town is dependent on the religious importance of the Jagannath Temple to the extent of nearly 80%. The festivals which contribute to the economy are the 24 held every year in the temple complex, including 13 major festivals; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city. Puri is one of the 12 heritage cities chosen by the Government of India for holistic development.

 

GEOGRAPHY AND CLIMATE

GEOGRAPHY

Puri, located on the east coast of India on the Bay of Bengal, is in the center of the district of the same name. It is delimited by the Bay of Bengal on the south east, the Mauza Sipaurubilla on the west, Mauz Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres spread over 30 wards, which includes a shore line of 5 kilometres.

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (Ashokan Tosali) when the land was drained by a tributary of the River Bhargavi, a branch of the Mahanadi River, which underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could not be "cut through" by the streams. Because of the sand hills, the Bhargavi River flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons known as Sar and Samang on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 8.0 km in an east-west direction and has a width of 3.2 km in north-south direction. The river estuary has a shallow depth of 1.5 m only and the process of siltation is continuing. According to a 15th-century chronicle the stream that flowed at the base of the Blue Mountain or Neelachal was used as the foundation or high plinth of the present temple which was then known as Purushottama, the Supreme Being. A 16th century chronicle attributes filling up of the bed of the river which flowed through the present Grand Road, during the reign of King Narasimha II (1278–1308).

 

CLIMATE

According to the Köppen and Geiger the climate of Puri is classified Aw. The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C and during winter it is 17 °C. The average annual rainfall is 1,337 millimetres and the average annual temperature is 26.9 °C.

 

HISTORY

NAMES IN HISTORY

Puri, the holy land of Lord Jaganath, also known popularly as Badadeula in local usage, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila samhita and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on altar or mandapa was venerated near the coast and prayers offered with vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri and the Purusha became Jagannatha. Close to this place sages like Bhrigu, Atri and Markandeya had their hermitage. Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri is however, a common usage now. It is also known the geographical features of its siting as Shankhakshetra (layout of the town is in the form of a conch shell.), Neelāchala ("blue mountain" a terminology used to name very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri, The word 'Puri' in Sanskrit means "town", or 'city' and is cognate with polis in Greek.

 

Another ancient name is Charita as identified by Cunningham which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang.When the present temple was built by the Ganga king Chodangadev in the 11th and 12th centuries it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama authored by Murari Mishra in the 8th century it is referred as Purushottama only. It was only after twelfth century Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri. In some records pertaining to the British rule, the word 'Jagannath' was used for Puri. It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti abodes with Krishna, also known as Jagannath.

 

ANCIENT PERIOD

According to the chronicle Madala Panji, in 318 the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta King Rakatavahu. The temple's ancient historical records also finds mention in the Brahma Purana and Skanda Purana as having been built by the king Indradyumna of Ujjayani.

 

According to W.J. Wilkinson, in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity in now worshipped by the Hindus as Jagannatha. It is also said that some relics of Buddha were placed inside the idol of Jagannath which the Brahmins claimed were the bones of Krishna. Even during Ashoka’s reign in 240 BC Odisha was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. It is also said that Lohabahu deposited some Buddha relics in the precincts of the temple.

 

Construction of the Jagannatha Temple started in 1136 and completed towards the later part of the 12th century. The King of the Ganga dynasty, Anangabhima dedicated his kingdom to the God, then known as the Purushottam-Jagannatha and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in independent India, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Rathayatra.

 

MEDIEVAL AND EARLY MODERN PERIODS

History of the temple is the history of the town of Puri, which was invaded 18 times during its history to plunder the treasures of the Jagannath Puri temple. The first invasion was in the 8th century by Rastrakuta king Govinda-III (AD 798–814) and the last was in 1881 by the followers of Alekh Religion who did not recognize Jagannath worship. In between, from the 1205 onward there were many invasions of the city and its temple by Muslims of the Afghans and Moghuls descent, known as Yavanas or foreigners; they had mounted attacks to ransack the wealth of the temple rather than for religious reasons. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted. Puri is the site of the Govardhana matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwaraka and Jyotirmath. The matha is headed by Jagatguru Shankarachrya. The significance of the four dhams is that the Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.

 

Chaitanya Mahaprabhu of Bengal who established the Bhakti movements of India in the sixteenth century, now known by the name the Hare Krishna movement, spent many years as a devotee of Jagannatha at Puri; he is said to have merged his "corporal self" with the deity. There is also a matha of Chaitanya Mahaprabhu here.

 

In the 17th century for the sailors sailing on the east coast of India, the landmark was the temple located in a plaza in the centre of the town which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres away to the east of Puri, was known as the "Black Pagoda".

 

The iconographic representation of the images in the Jagannath temple are believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritulistically by special group of carpenters.

 

The town has many Mathas (Monasteries of the various Hindu sects). Among the important mathas is the Emar Matha founded by the Tamil Vaishnav Saint Ramanujacharya in the 12th century AD. At present this matha is located in front of Simhadvara across the eastern corner of the Jagannath Temple is reported to have been built in the 16th century during the reign of Suryavamsi Gajapati. The matha was in the news recently for the large cache of 522 silver slabs unearthded from a closed room.

 

The British conquered Orissa in 1803 and recognizing the importance of the Jagannatha Temple in the life of the people of the state they initially placed an official to look after the temple's affairs and later declared it a district with the same name.

 

MODERN HISTORY

In 1906, Sri Yukteswar an exponent of Kriya Yoga, a resident of Puri, established an ashram in the sea-side town of Puri, naming it "Kararashram" as a spiritual training center. He died on 9 March 1936 and his body is buried in the garden of the ashram.

 

The city is the site of the former summer residence of British Raj built in 1913–14 during the era of governors, the Raj Bhavan.

 

For the people of Puri Lord Jagannath, visualized as Lord Krishna, is synonymous with their city. They believe that the Jagannatha looks after the welfare of the state. However, after the incident of the partial collapse of the Jagannatha Temple, the Amalaka part of the tower on 14 June 1990 people became apprehensive and thought it was not a good omen for the welfare of the State of Odisha. The replacement of the fallen stone by another of the same size and weight (seven tons) had to be done only in the an early morning hours after the gods had woken up after a good nights sleep which was done on 28 February 1991.

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is one of 12 the heritage cities chosen with "focus on holistic development" to be implemented in 27 months by end of March 2017.

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library within the precincts of the temple for a small donation.

 

DEMOGRAPHICS

As of 2001 India census, Puri city, an urban Agglomeration governed by Municipal Corporation in Orissa state, had a population of 157,610 which increased to 200,564 in 2011. Males, 104,086, females, 96,478, children under 6 years of age, 18,471. The sex ratio is 927 females to 1000 males. Puri has an average literacy rate of 88.03 percent (91.38 percent males and 84.43 percent females). Religion-wise data is not reported.

 

ECONOMY

The economy of Puri is dependent on tourism to the extent of about 80%. The temple is the focal point of the entire area of the town and provides major employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meets the huge requirements of the temple, with many settlements aroiund the town exclusively catering to the other religious paraphernalia of the temple. The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people belonging to 36 orders and 97 classes. The kitchen of the temple which is said to be the largest in the world employs 400 cooks.

 

CITY MANAGEMENT AND GOVERNANCE

Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisastion, Orissa Water Supply Sewerage Board are some of the principal organizations that are devolved with the responsibility of providing for all the urban needs of civic amenities such as water supply, sewerage, waste management, street lighting, and infrastructure of roads. The major activity which puts maximum presuure on these organizations is the annual event of the Ratha Yatra held for 10 days during July when more than a million people attend the grand event. This event involves to a very large extent the development activities such as infrastructure and amenities to the pilgrims, apart from security to the pilgrims.

 

The civic administration of Puri is the responsibility of the Puri Municipality which came into existence in 1864 in the name of Puri Improvement Trust which got converted into Puri Municipality in 1881. After India's independence in 1947, Orissa Municipal Act-1950 was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representative with a Chairperson and councilors representing the 30 wards within the municipal limits.

 

LANDMARKS

JAGANNATH TEMPLE AT PURI

The Temple of Jagannath at Puri is one of the major Hindu temples built in the Kalinga style of architecture, in respect of its plan, front view and structural detailing. It is one of the Pancharatha (Five chariots) type consisting of two anurathas, two konakas and one ratha with well-developed pagas. Vimana or Deula is the sanctum sanctorum where the triad (three) deities are deified on the ratnavedi (Throne of Pearls), and over which is the temple tower, known as the rekha deula; the latter is built over a rectangular base of the pidha temples as its roof is made up of pidhas that are sequentially arranged horizontal platforms built in descending order forming a pyramidal shape. The mandapa in front of the sanctum sanctorum is known as Jagamohana where devotees assemble to offer worship. The temple tower with a spire rises to a height of 58 m in height and a flag is unfurled above it fixed over a wheel (chakra). Within the temple complex is the Nata Mandir, a large hall where Garuda stamba (pillar). Chaitanya Mahaprabhu used to stand here and pray. In the interior of the Bhoga Mantap, adjoining the Nata mandir, there is profusion of decorations of sculptures and paintings which narrate the story of Lord Krishna. The temple is built on an elevated platform (of about 39,000 m2 area), 20 ft above the adjoining area. The temple rises to a height of 214 ft above the road level. The temple complex covers an area of 4,3 ha. There is double walled enclosure, rectangular in shape (rising to a height of 20 ft) surrounding the temple complex of which the outer wall is known as Meghanada Prachira, measuring 200 by 192 metres. The inner walled enclosure, known as Kurmabedha. measures 126m x 95m. There are four entry gates (in four cardinal directions to the temple located at the center of the walls in the four directions of the outer circle. These are: the eastern gate called Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). The four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shapes structures. There is stone pillar in front of the Singhadwara called the Aruna Stambha {Solar Pillar}, 11 metres in height with 16 faces, made of chlorite stone, at the top of which is mounted an elegant statue of Arun (Sun) in a prayer mode. This pillar was shifted from the Konarak Sun temple. All the gates are decorated with guardian statues in the form of lion, horse mounted men, tigers and elephants in the name and order of the gates. A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which guarded by two guardian deities Jaya and Vijaya. The main gates is ascended through 22 steps known as Baisi Pahaca which are revered as it is said to possess "spiritual animation". Children are made to roll down these steps from top to bottom to bring them spiritual happiness. After entering the temple on the left hand side there is huge kitchen where food is prepared in hygienic conditions in huge quantities that it is termed as "the biggest hotel of the world".

 

The legend says that King Indradyumma was directed by Lord Jagannath in a dream to build a temple for him and he built it as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was however completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannath, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became a part of the Mughal empire till 1751 AD. Subsequently it was under the control of the Marathas till 1803. Then, when British Raj took over Orissa, the Puri Raja was entrusted with its to management until 1947.

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, his older brother, and Subhadra his younger sister, which are made of wood (neem) in an unfinished form. The stumps of wood which form the images of the brothers have human arms and that of Subhadra does not have any arms. The heads are large and un-carved and are painted. The faces are made distinct with the large circular shaped eyes.

 

THE PANCHA TIRTHA OF PURI

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, India, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, Swetaganga Tank, and the The Sea also called the Mahodadhi is considered a sacred bathing spot in the Swargadwar area. These tanks have perennial sources of supply in the form of rain water and ground water.

 

GUNDICHA TEMPLE

Known as the Garden House of Jagannath, the Gundicha temple stands in the centre of a beautiful garden, surrounded by compound walls on all sides. It lies at a distance of about 3 kilometres to the north east of the Jagannath Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue) which is the pathway for the Rath Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannath temple.

 

The temple is built using light-grey sandstone and architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannath. The entire complex, including garden, is surrounded by a wall which measures 131 m × 98 m with height of 6.1 m.

 

Except for the 9-day Rath Yatra when triad images are worshipped in Gundicha Temple, the rest of the year it remains unoccupied. Tourists can visit the temple after paying an entry fee. Foreigners (prohibited entry in the main temple) are allowed inside this temple during this period. The temple is under the Jagannath Temple Administration, Puri – the governing body of the main temple. A small band of servitors maintain the temple.

 

SWARGADWAR

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea were thousands of dead bodies of Hindus are brought from faraway places to cremate. It is a belief that the Chitanya Mahaparabhu disppaeread from this Swargadwar about 500 years back.

 

BEACH

The beach at Puri known as the "Ballighai beach} is 8 km away at the mouth of Nunai River from the town and is fringed by casurian trees. It has golden yellow sand and has pleasant sunshine. Sunrise and sunset are pleasant scenic attractions here. Waves break in at the beach which is long and wide.

 

DISTRICT MUSEUM

The Puri district museum is located on the station road where the exhibits are of different types of garments worn by Lord Jagannath, local sculptures, patachitra (traditional, cloth-based scroll painting) and ancient Palm-leaf manuscripts and local craft work.

 

RAGHUNANDANA LIBRARY

Raghunandana Library is located in the Emmra matha complex (opposite Simhadwara or Lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Center) is also located here. The library contains ancient palm leaf manuscripts of Jagannatha, His cult and the history of the city. From the roof of the library one gets a picturesque view of the temple complex.

 

FESTIVALS OF PURI

Puri witnesses 24 festivals every year, of which 13 are major festivals. The most important of these is the Rath Yatra or the Car festival held in the month June–July which is attended by more than 1 million people.

 

RATH YATRA AT PURI

The Jagannath triad are usually worshiped in the sanctum of the temple at Puri, but once during the month of Asadha (Rainy Season of Orissa, usually falling in month of June or July), they are brought out onto the Bada Danda (main street of Puri) and travel 3 kilometrer to the Shri Gundicha Temple, in huge chariots (ratha), allowing the public to have darśana (Holy view). This festival is known as Rath Yatra, meaning the journey (yatra) of the chariots (ratha). The yatra starts, according to Hindu calendar Asadha Sukla Dwitiya )the second day of bright fortnight of Asadha (June–July) every year.

 

Historically, the ruling Ganga dynasty instituted the Rath Yatra at the completion of the great temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early. In his own account of 1321, Odoric reported how the people put the "idols" on chariots, and the King and Queen and all the people drew them from the "church" with song and music.

 

The Rathas are huge wheeled wooden structures, which are built anew every year and are pulled by the devotees. The chariot for Jagannath is about 14 m high and 35 feet square and takes about 2 months to construct. Th chariot is mounted with 16 wheels, each of 2.1 m diameter. The carvings in the front of the chariot has four wooden horses drawn by Maruti. On its other three faces the wooden carvings are Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and golden coloured cloth. The next chariot is that of Balabhadra which is 13 m in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer. The carvings on this chariot also include images of Narasimha and Rudra as Jagannath's companions. The next chariot in the order is that of Subhadra, which is 13 m in height supported on 12 wheels, roof covered in black and red colour cloth and the chariot is known as Darpa-Dalaan. The charioteer carved is Arjuna. Other images carved on the chariot are that of Vana Durga, Tara Devi and Chandi Devi. The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne. The huge chariots of Jagannath pulled during Rath Yatra is the etymological origin of the English word Juggernaut. The Ratha-Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra

 

CHHERA PAHARA

The Chhera Pahara is a significant ritual associated with the Ratha-Yatra. During the festival, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots in the Chera Pahara (sweeping with water) ritual. The Gajapati King cleanses the road before the chariots with a gold-handled broom and sprinkles sandalwood water and powder with utmost devotion. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannath. This ritual signified that under the lordship of Jagannath, there is no distinction between the powerful sovereign Gajapati King and the most humble devotee.

 

CHADAN YATRA

In Akshaya Tritiya every year the Chandan Yatra festival marks the commencement of the construction of the Chariots of the Rath Yatra. It also marks the celebration of the Hindu new year.

 

SNANA YATRA

On the Purnima day in the month of Jyestha (June) the triad images of the Jagannath temple are ceremonially bathed and decorated every year on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of this religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later during the night the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi. After this the Jhulana Yatra is when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narmada tank.

 

ANAVASARA OR ANASARA

Anasara literally means vacation. Every year, the triad images without the Sudarshan after the holy Snana Yatra are taken to a secret altar named Anavasara Ghar Palso known as "Anasara pindi} where they remain for the next dark fortnight (Krishna paksha). Hence devotees are not allowed to view them. Instead of this devotees go to nearby place Brahmagiri to see their beloved lord in the form of four handed form Alarnath a form of Vishnu. Then people get the first glimpse of lord on the day before Rath Yatra, which is called Navayouvana. It is said that the gods suffer from fever after taking ritual detailed bath and they are treated by the special servants named, Daitapatis for 15 days. Daitapatis perform special niti (rite) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.

 

NAVA KALEVARA

One of the most grandiloquent events associated with the Lord Jagannath, Naba Kalabera takes place when one lunar month of Ashadha is followed by another lunar month of Aashadha, called Adhika Masa (extra month). This can take place in 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body), the festival is witnessed by as millions of people and the budget for this event exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. The idols that were worshipped in the temple, installed in the year 1996, were replaced by specially made new images made of neem wood during Nabakalebara 2015 ceremony held during July 2015. More than 3 million devotees were expected to visit the temple during the Nabakalebara 2015 held in July.

 

SUNA BESHA

Suna Bhesha also known as Raja or Rajadhiraja bhesha or Raja Bhesha, is an event when the triad images of the Jagannath Temple are adorned with gold jewelry. This event is observed 5 times during a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Vijyadashami) (October), Karthik Purnima (November), and Pousa Purnima (December). While one such Suna Bhesha event is observed on Bahuda Ekadashi during the Rath Yatra on the chariots placed at the lion's gate or the Singhdwar; the other four Bheshas' are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannath and Balabhadra; Jagannath is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. However, Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.

 

NILADRI BIJE

Celebrated on Asadha Trayodashi. It marks the end of the 12 days Ratha yatra. The large wooden images of the triad of gods are moved from the chariots and then carried to the sanctum sanctorum, swaying rhythmically, a ritual which is known as pahandi.

 

SAHI YATRA

Considered the world's biggest open-air theatre, the Sahi yatra is an 11 day long traditional cultural theatre festival or folk drama which begins on Ram Navami and ending in Rama avishke (Sanskrit:anointing) every year. The festival includes plays depicting various scenes from the Ramayan. The residents of various localities or Sahis are entrusted the task of performing the drama at the street corners.

  

TRANSPORT

Earlier when roads did not exist people walked or travelled by animal drawn vehicles or carriages along beaten tracks. Up to Calcutta travel was by riverine craft along the Ganges and then by foot or carriages to Puri. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri which became operational in 1898. Puri is now well connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways connects with Puri and Khurda is an important Railway junction. By rail it is about 499 kilometres away from Calcutta and 468 kilometres from Vishakhapatnam. Road network includes NH 203 that links the town with Bhubaneswar, the capital of Odisha which is about 60 kilometres away. NH 203 B connects the town with Satapada via Brahmagiri. Marine drive which is part of NH 203 A connects Puri with Konark. The nearest airport is at Bhubaneswar, about 60 kilometres away from Puri. Puri railway station is among the top hundred booking stations of Indian Railways.

 

ARTS AND CRAFTS

SAND ART

Sand art is a special art form that is created on the beaches of the sea coast of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. He started crafting the sand art forms of the triad deities of the Jagannath Temple at the Puri beach. Now sculptures in sand of various gods and famous people are created by amateur artists which are temporal in nature as they get washed away by waves. This is an art form which has gained international fame in recent years. One of the well known sand artist is Sudarshan Patnaik. He has established the Golden Sand Art Institute in 1995 at the beach to provide training to students interested in this art form.

 

APPLIQUE ART

Applique art work, which is a stitching based craft, unlike embroidery, which was pioneered by the Hatta Maharana of Pipili is widely used in Puri, both for decoration of the deities but also for sale. His family members are employed as darjis or tailors or sebaks by the Maharaja of Puri who prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. These applique works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coberings of dummy horses and cows, and other household textiles which are marketed in Puri. The cloth used are in dark colours of red, black, yellow, green, blue and turquoise blue.

 

CULTURE

Cultural activities, apart from religiuos festivals, held annually are: The Puri Beach Festival held between 5 and 9 November and the Shreeksherta Utsav held from 20 December to 2 January where cultural programmes include unique sand art, display of local and traditional handicrafts and food festival. In addition cultural programmes are held every Saturday for two hours on in second Saturday of the moth at the district Collector's Conference Hall near Sea Beach Polic Station. Apart from Odissi dance, Odiya music, folk dances, and cultural programmes are part of this event. Odishi dance is the cultural heritage of Puri. This dance form originated in Puri in the dances performed Devadasis (Maharis) attached to the Jagannath temple who performed dances in the Natamantapa of the temple to please the deities. Though the devadadsi practice has been discontinued, the dance form has become modern and classical and is widely popular, and many of the Odishi virtuoso artists and gurus (teachers) are from Puri.

 

EDUCATION

SOME OF THE EDUCATIONNAL INSTITUTIONS IN PURI

- Ghanashyama Hemalata Institute of Technology and Management

- Gangadhar Mohapatra Law College, established in 1981[84]

- Extension Unit of Regional Research Institute of Homoeopathy; Puri under Central Council for Research in Homoeopathy (CCRH), New Delhi established in March 2006

- Sri Jagannath Sanskrit Vishwavidyalaya, established in July 1981

- The Industrial Training Institute, a Premier Technical Institution to provide education in skilled, committed & talented technicians, established in 1966 of the Government of India

 

PURI PEOPLE

Gopabandhu Das

Acharya Harihar

Nilakantha Das

Kelucharan Mohapatra

Pankaj Charan Das

Manasi Pradhan

Raghunath Mohapatra

Sudarshan Patnaik

Biswanath Sahinayak

Rituraj Mohanty

 

WIKIPEDIA

After inspecting northern pastoral lands in South Australia, devastated by a drought in 1864 - 1865, Surveyor-General George Woodroffe Goyder advised the colonial government to discourage farmers from planting crops to the north of a line delineating the extent of the 12-inch (30cm) annual rainfall.

 

Goyder’s findings were embodied in the first schedule of the Waste Lands Alienation Act 1872, which permitted farmers to purchase land on credit only within designated agricultural areas. From east to west, ‘Goyder’s Line of Rainfall’ ran approximately from the Hundred of Pinnaroo, swung northwest to the Hundred of Commooroo and the Melrose area, southwest through Yorke Peninsula to the Hundred of Wallaroo, then northwest across Eyre Peninsula from the Hundred of Hawker to south of Darke’s Peak, and across to the Hundred of Chilundie near Thevenard.

 

The law was short-lived; favourable seasons in the north encouraged the government to pass Act No. 22 of 1874 repealing the 1872 Act and allowing the sale of land under credit agreement outside ‘Goyder’s Line’. A run of bad seasons in the 1880s halted the northward progression, forcing many farmers to abandon their homesteads and, more often than not, a severely eroded landscape.

 

Surveyor-General George Woodroffe Goyder:

 

George Woodroffe Goyder (1826 - 1898), surveyor-general, was baptized on the 16th of July 1826 at Liverpool, England, son of David George Goyder, physician and Swedenborgian minister, and his wife Sarah, née Etherington. The family later moved to Glasgow where George studied surveying and was articled to a railway engineer. He migrated to Sydney in 1848. After three years with an auctioneering firm he visited Melbourne and went to Adelaide where he decided to settle. In June 1851 he entered the South Australian civil service as a draftsman and on 10 December at Christ Church, North Adelaide, married Frances Mary Smith.

 

Goyder joined the Department of Lands as chief clerk in January 1853. In quick stages he rose from second assistant to assistant surveyor-general in January 1857. In April he took charge of an exploration to report on country north of pastoral settlement. He was amazed to find Lake Torrens full of fresh water and its flourishing eastern surroundings very different from the desert described by Edward Eyre in 1839. His exuberant report persuaded the surveyor-general, Captain (Sir) Arthur Freeling, to examine the area in September. No more rain had fallen but hot winds had killed the vegetation and turned the lake into a bed of mud. Freeling returned to criticize Goyder for mistaking flood for permanent water, being misled by mirage and misconceiving the value of the northern country. Although Goyder had proved that Eyre's horseshoe of salt lakes was penetrable and thereby opened the way to further exploration, he was too conscientious to ignore his blunder and in 1859 at his own request led survey parties to triangulate the country between Lakes Torrens and Eyre and to sink wells. When Freeling resigned Goyder was recalled from the north to become surveyor-general on 19 January 1861 at a salary of £700.

 

Goyder's northern surveys had attracted many large pastoralists who soon demanded modified conditions for their leases. With extra duties as inspector of mines and valuator of runs Goyder went north to classify grazing leases, rents and rights of renewal. In less than twenty months he rode over 20,000 miles (32,186 km), visiting 83 stations and handling his departmental correspondence each night. When his valuations were published the outback lessees complained bitterly and inside pastoralists demanded re-assessment while smallholders and urban anti-squatters condemned any concession to hungry graziers. In this three-sided struggle four ministries rose and fell but Goyder stood firm. In 1865 three commissioners were sent north to reassess rents but found the country in severe drought. In November Goyder was directed to go north and from his own observations to lay down on the map 'the line of demarcation between that portion of the country where the rainfall has extended, and that where the drought prevails'. With a small mounted party he went to Swan Reach on the River Murray and thence north-west to Pekina, east to Melrose and returned through Crystal Brook to Adelaide. A map published in 1866 showed his line of travel with a wing sweeping east from the Murray to the Victorian border and another from Spencer Gulf far to the west.

 

Goyder's rainfall line was first used for the reassessment of leases and the relief of stricken pastoralists. After the drought broke in 1867 he cautiously admitted that his line separated 'to a certain extent' lands suitable for agriculture and those fit only for grazing. This statement strengthened the urban land reformers in the general election in April 1868. Led by Henry Strangways they introduced 'Agricultural Areas' where sections up to 320 acres (130 ha) were to be sold at auction on credit, thus enabling small farmers to compete against wealthy speculators. When the new Act was passed in January 1869 Goyder had chosen six areas, each with easy access to the coast. While the new sections were marked out he took 150 men to the Northern Territory where incompetence and delay in the surveys were causing much discontent. His prompt and firm action soon restored confidence. He recommended Palmerston (Darwin) as the capital site, completed the survey of 665,860 acres (269,467 ha) in six months, reported on traces of minerals and located a million acres (404,690 ha) of average quality suitable for the growth of tropical products. He sailed for Adelaide in November and next February visited Victoria to see the working of land regulations there. He disliked random selection before survey but his mission led to amendments of Strangways' Act. Liberal extensions of credit to new farmers and good seasons in the 1870s brought land sales of nine million acres (3,642,210 ha) for the decade. With larger sections and better opportunities to buy land in well-watered areas he discouraged attempts at farming beyond his line. He pursued this policy as chairman of the railways commission in 1874-75 but northern newspapers claimed that the southern districts were full and ridiculed the accuracy of the line. Scorning Goyder's warnings the government yielded in 1874 and made land available beyond the line. Farmers pushed north and had fair harvests but the onset of bad seasons in 1880 left them in dire distress. At great expense they had to be relocated south of the line, their sections reverting to sheep runs spoiled by wind erosion and destruction of native vegetation.

 

One of Goyder's many enterprises sprang from the colony's severe shortage of timber. He did his utmost to preserve trees and encourage planting. In 1873 he recommended the use of forest reserves and in 1875-83 was chairman of the Forest Board with John Ednie Brown as chief conservator. Another constant project of Goyder's was water conservation. Starting with wells and dams on northern stockroutes he persuaded the government to spend £300,000 on drainage in the south-east in 1867. In 1871 he inspected pumping machinery and irrigation works in Britain and America and returned to Adelaide with much knowledge of boring for artesian water. He advised many pastoralists on water problems and rejected such impracticable schemes as irrigating the Adelaide plain by a canal from the River Murray. His paper on the development of water conservation in 1883 indicated the immense scope of his inquiries.

 

Nicknamed 'Little Energy', Goyder was reputed the ablest administrator and most efficient public servant in the colony. A martinet in office hours he won the respect and affection of his subordinates. As 'king of the lands department' he served under 24 different commissioners of crown lands through 34 changes of ministry and helped to amend over 60 Lands Acts. Costs of his department rose from £15,000 in 1861 to £165,000 in 1883 when his power began to wane but in the same time he quadrupled the colony's revenue from land sales and leases. Disgruntled graziers, farmers and miners all charged him with partiality but it was never proved. In fixing rents, boundaries and valuations he was scrupulous and firm, and his rulings were tolerated because of his integrity and honour. In fieldwork his powers of observation were almost uncanny; he brought fortunes to many settlers but remained comparatively poor. He tendered his resignation in 1862, 1873 and 1878 but each time was persuaded to withdraw it by increments to his salary. He was earning £1250 a year when he retired on 30 June 1894 and was then given £4375 in lieu of a pension. In October leading citizens gave him a purse of a thousand sovereigns. He was appointed C.M.G. in 1889.

 

Goyder consistently overworked himself and his health suffered. For years after 1861 he had scurvy and in 1869 returned from Darwin with 'nervous and muscular debility' and was ordered complete rest. His wife was then recuperating in England where she died on 8 April 1870 at Bristol from an overdose of sleeping pills. In 1871 Goyder took nine months leave and visited Britain and America leaving his nine children with Ellen Priscilla Smith, his deceased wife's sister. On 20 November he married her: they had one son and twin daughters. Goyder died on 2 November 1898 at his home Warrakilla, near Aldgate, leaving an estate of £4000.

 

Source: SA History Hub & Australian Dictionary of Biography.

++++++FROM WIKIPEDIA ++++

 

Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.

Puri

 

ପୁରୀ

 

Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.

 

The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city.

 

Puri has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.

Geography and climateEdit

GeographyEdit

The Atharanala Bridge dating back to the 16th century at the entrance of Puri

 

Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could be cut through by the streams. Because of the sand hills, the Bhargavi River, flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons, known as Sar and Samang, on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]

ClimateEdit

 

According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]

 

HistoryEdit

Main article: Timeline of Puri

Names in historyEdit

 

Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on an altar or mandapa was venerated near the coast and prayers offered with Vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri, and the Purusha came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]

 

Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]

Ancient periodEdit

king Indradyumna of Ujjayani credited with building the original temple in 318 AD

 

According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]

 

S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]

 

Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-Jagannatha, and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in India today, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Ratha Yatra.[14]

Medieval and early modern periodsEdit

 

The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]

Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple

1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]

2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]

3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]

4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]

5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]

6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]

7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]

8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]

9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]

10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]

11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]

12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]

13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]

14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]

15 Amir Fateh Khan, 1647 Not known Not known[24]

16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]

17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]

18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]

 

Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]

 

In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]

 

In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]

 

The iconic representation of the images in the Jagannatha temple is believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritualistically by special group of carpenters.[27]

Govardhana matha main gate

 

The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]

 

The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]

Modern historyEdit

H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri

 

In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]

 

The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]

 

For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library, located within the precincts of the temple, for a small donation.[34]

DemographicsEdit

See also: List of cities in Odisha

 

According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).

EconomyEdit

 

The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]

City management and governanceEdit

Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha

 

The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]

 

The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]

LandmarksEdit

Jagannatha temple

Jagannatha Temple at PuriEdit

Main article: Jagannath Temple (Puri)

Left: Jagannath Temple at Puri Right: View of the temple at night

 

The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]

Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.

Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara

 

The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four gates are decorated with guardian statues in the form of lion, horse mounted men, tigers, and elephants in the name and order of the gates.[34] A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed to possess "spiritual animation". Children are made to roll down these steps, from top to bottom, to bring them spiritual happiness. After entering the temple, on the left side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]

The main entrance of the Jagannatha Temple

 

According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]

The Pancha Tirtha of PuriEdit

Main article: Pancha Tirtha of Puri

Markandeshwar Tank

 

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]

Gundicha TempleEdit

Main article: Gundicha Temple

The Main Gate of the Gundicha Temple

 

The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]

 

The temple is built using light-grey sandstone, and, architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]

 

Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]

SwargadwarEdit

The Sea at Swargadwar of Puri

 

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]

BeachEdit

Puri sea sunrise

Puri Sea Beach viewed from the light house

 

The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]

District museumEdit

 

The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]

Raghunandana libraryEdit

 

Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]

Festivals of PuriEdit

Main article: List of festivals observed at Jagannatha Temple, Puri

The Grand Road near the Jagannatha Temple

 

Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]

Ratha Yatra at PuriEdit

Main article: Ratha-Yatra (Puri)

The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background

 

The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]

 

Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]

 

The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]

Pahandi bije during Ratha Yatra at Puri

Chhera PaharaEdit

 

The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]

Chandan YatraEdit

The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed

Main article: Chandan Yatra

 

The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]

Snana YatraEdit

Main article: Snana Yatra

 

Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of the religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later, during the night, the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]

Anavasara or AnasaraEdit

Images during the Snana Yatra.

 

Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmagiri to see the Lord in the four-handed form of Alarnath, a depiction of Vishnu.[60][69] Devotees then get the first glimpse of the Lord only on the day before Ratha Yatra, which is called Navayouvana. It is a local belief that the gods suffer from fever after taking an elaborate ritual bath, and they are treated by the special servants, the Daitapatis, for 15 days. Daitapatis perform special nitis (rites) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.[70]

Naba KalebaraEdit

Main articles: Nabakalevara and Nabakalebara 2015

 

Naba Kalebara is one of the most grand events associated with the Lord Jagannatha that takes place when one lunar month of Ashadha is followed by another of Ashadha called Adhika Masa (extra month). This can take place at an interval of 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body) in Odia, the festival is witnessed by millions of people and the budget for this event generally exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. During the Nabakalebara ceremony held during July 2015 the idols that were installed in the temple in 1996 were replaced by specially carved new images made of neem wood.[71][72] More than 3 million people are reported to have attended this festival.[73]

Suna BeshaEdit

Main article: Suna Besha

Suna Besha or Golden Attire of Lord Jagannatha

 

Suna Besha, ('Suna besh'in English translates to "gold dressing”[74]) also known as Raja or Rajadhiraja Bhesha [75] or Raja Bhesha, is an event when the triad images of the Jagannatha Temple are adorned with gold jewelry. This event is observed five times in a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Bijayadashami) (October), Karthik Purnima (November), and Pousa Purnima (December).[76][77] One such Suna Bhesha event is observed on Bahuda Ekadashi during the Ratha Yatra on the chariots placed at the Simhadwar. The other four Beshas are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannatha and Balabhadra; Jagannatha is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.[76]

Niladri BijeEdit

 

Niladri Bije, celebrated in the Hindu calendar month Asadha (June–July) on Trayodashi (13th day),[78] marks the end of the Ratha Yatra. The large wooden images of the triad of gods are taken out from the chariots and then carried to the sanctum sanctorum, swaying rhythmically; a ritual which is known as pahandi.[72]

Sahi yatraEdit

A scene from a play being enacted during the Sahi Yatra

 

The Sahi Yatra, considered the world's biggest open-air theatre,[79] is an annual event lasting 11 days; a traditional cultural theatre festival or folk drama which begins on Ram Navami and ends on Rama avishke (Sanskrit meaning : anointing). The festival includes plays depicting various scenes from the Ramayana. The residents of various localities, or Sahis, are entrusted the task of performing the drama at the street corners.[80]

Samudra AratiEdit

Samudra arati of worship of the sea by disciples of the Matha at Puri

 

The Samudra arati is a daily tradition started by the present Shankaracharya 9 years ago.[81] The daily practise includes prayer and fire offering to the sea at Swargadwar in Puri by disciples of the Govardhan Matha. On Paush Purnima of every year the Shankaracharya himself comes out to offer prayers to the sea.

TransportEdit

 

Earlier, when roads did not exist, people used to walk or travel by animal-drawn vehicles or carriages along beaten tracks to reach Puri. Travel was by riverine craft along the Ganges up to Calcutta, and then on foot or by carriages. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri, which became operational in 1898.[82] Puri is now well-connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways which connects Puri with Calcutta, and Khurda is an important railway junction on this route. The rail distance is about 499 kilometres (310 mi) from Calcutta[83] and 468 kilometres (291 mi) from Vishakhapatnam. Road network includes NH 203 that links the city with Bhubaneswar, the state capital, situated about 60 kilometres (37 mi) away. NH 203 B connects the city with Satapada via Brahmagiri. Marine drive, which is part of NH 203 A, connects Puri with Konark. The nearest airport is the Biju Patnaik International Airport at Bhubaneswar.[57] Puri railway station is among the top hundred booking stations of the Indian Railways.[84]

Arts and craftsEdit

Sand artEdit

Sand art of a Baby Elephant

 

Sand art is a special art form that is created on the beaches of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. Sculptures of various gods and famous people are now created in sand by amateur artists. These are temporary in nature as they get washed away by waves. This art form has gained international fame in recent years. One of the famed sand artists of Odisha is Sudarshan Patnaik. He established the Golden Sand Art Institute in 1995, in the open air on the shores of Bay of Bengal, to provide training to students interested in this art form.[85][80]

Appliqué artEdit

An applique art work

 

Appliqué art, which is a stitching-based craft unlike embroidery, was pioneered by Hatta Maharana of Pipili. It is widely used in Puri, both for decoration of the deities and for sale. Maharana's family members are employed as darjis or tailors or sebaks by the Maharaja of Puri. They prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. The appliqué works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coverings of dummy horses and cows, and other household textiles; these are marketed in Puri. The cloth used is made in dark colours of red, black, yellow, green, blue and turquoise blue.[86]

CultureEdit

Odissi dancer

 

Cultural activities, including the annual religious festivals, in Puri are: The Puri Beach Festival held from 5 to 9 November every year, and the Shreekshetra Utsav held from 20 December to 2 January every year. The cultural programmes include unique sand art, display of local and traditional handicrafts and food festival.[87] In addition, cultural programmes are held for two hours on every second Saturday of the month at the district Collector's Conference Hall near Sea Beach Police Station. Odissi dance, Odissi music and folk dances are part of this event.[87] Odissi dance is the cultural heritage of Puri. This dance form originated in Puri from the dances performed by Devadasis (Maharis) attached to the Jagannatha Temple who performed dances in the Nata mandapa of the temple to please the deities. Though the devadasi practice has been discontinued, the dance form has become modern and classical and is widely popular; many of the Odissi virtuoso artists and gurus (teachers) are from Puri.[88] Some of the famous Odissi dancers are Kelucharan Mohapatra, Mayadhar Raut, Sonal Mansingh, Sanjukta Panigrahi and many more

EducationEdit

Samanta Chandra Sekhar College, Puri

 

Some of the educational institutions in Puri are:

 

Ghanashyama Hemalata Institute of Technology and Management

Gangadhar Mohapatra Law College, established in 1981[89]

Extension Unit of Regional Research Institute of Homoeopathy, Puri, under Central Council for Research in Homoeopathy (CCRH), New Delhi; established in March 2006 [90]

Shri Jagannath Sanskrit University, established in July 1981[91]

Gopabandhu Ayurveda Mahavidyalaya, a college and hospital where treatment and training is based on Ayurveda school of medicine [92]

The Industrial Training Institute, a premier technical institution to provide education to skilled, committed & talented technicians was established in 1966 by the Government of India[93]

Blessed Sacrament High School established in 1952 is otherwise known as Puri convent. It is one of the best schools in the city. The school features classes 1 to 10. It is located in VIP Road, Puri.

 

Puri peopleEdit

 

Jayee Rajguru - Freedom fighter

Chakhi Khuntia (Chandan Hajuri) – Freedom fighter [94]

Utkalmani Pandit Gopabandhu Das – Social worker

Pandit Nilakantha Das – Social activist

Bhaktakabi Madhusudan Rao – Odia Poet

Padma Vibhushan Kelucharan Mohapatra – Odissi dancer

Padma Shri Pankaj Charan Das – Odissi dancer

Padma Shri Pandit Sadashiv Rathasharma – Scholar and Preacher of Shri Jagannatha Culture

Padma Vibhushan Raghunath Mohapatra – Architect and sculptor

Padma Shri Sudarshan Pattnaik – Sand Artist

Baisali Mohanty - ALC Global Fellow at University of Oxford, United Kingdom

Rituraj Mohanty – Singer

 

Check out my set "Most Interesting 500" here!

 

Visit my Waldorfschool/Steinerschool related pinboards here!

I've just discovered the true extent of my incredible psychic abilities!

 

I was pulling out of my bank yesterday in the middle of a blazing hot summer afternoon when this cute skater guy in blue jeans and a tight tee comes zooming down the hill and coasts to a stop right beside my car. My first thought is of course "It's too hot out for you to be wearing that shirt, Mr. Skater Boy!" At which point he immediately peels thought about shirt off! I had no idea I could do that!!!

 

Don't worry... I promise that I'll only use my new-found powers for good (so long as you all keep me happy with gifts of chocolate and small toys)

shows the extent of the tide then (early 80's), as opposed to the present

scanned from slide.

@harajyuku, tokyo, dec/2008

Olympus OM-4

G.Zuiko 55mm F1.2

Auto-Extention 7mm

 

Solaris 100

Konica Hexanon 135mm @ f11 with extention tubes

This 15-image panorama shows the full extent of the easy 4.5 Km hike along the trail from Bow Lake to Bow Glacier Falls. Photographs from the early 1900s showed the Bow Glacier flowing over the cliff which now has a waterfall. You can see the maximum extent of the glacier at the terminal morraine in the middle of the photo.

 

The nature of panoramas introduces a strange warping effect that I don't really like. You can't tell from this photo that you can look straight down the valley from the lodge to see the falls at the other end.

 

Here's some... B l a c k M a g i c or as a Slideshow

 

See the full resolution (13182 x 5754) 15-image panorama here where you can zoom in to see the details: www.marcshandro.com/panoramas/Bow_Lake_and_Falls.htm

 

London headquarters of Channel Four Television, including offices, post-production edit suites, restaurant, screening room and originally a studio. Built to designs by Richard Rogers Partnership (partner in charge, John Young), 1992-1994. Structural engineers Ove Arup and Partners.

 

The mapping of the listed building does not reflect the full extent of its below-ground footprint.

Reasons for Designation

124-126 Horseferry Road, built as the headquarters of Channel Four Television to designs by Richard Rogers Partnership 1992-94, is listed at Grade II for the following principal reasons:

 

Architectural interest:

 

* as an elegant work of the High-tech movement, displaying many of its key principles, such as the separation of services from the spaces served, the use of prefabricated elements and a technological aesthetic based upon expressed structure and exposed services; * for its logical L-plan with a dynamic, highly articulated corner composition and entrance sequence, dominated by a curved, top-hung, structural glass wall; * for the sophistication of its design, in which intricate details, executed in a consistent palette of materials, are integrated into a rigorous modular framework; * for its sequence of three linked interior spaces, centring on the dramatic full-height entrance atrium, to which are connected the fan-shaped restaurant and the subterranean screening room and foyer; * as a late-C20 exemplar of both a prestigious, owner-occupied headquarters building and a television centre, equipped primarily for the commissioning, but not the production of television programming, as per Channel 4’s remit; * for its designed flexibility to allow for changing technologies and operational needs, combining set-piece interiors with adaptable office workspaces; * for its degree of survival, with little alteration externally or to its key interior spaces.

 

Historic interest:

 

* as the purpose-built headquarters of Channel 4, a key player in television broadcasting history, commercially funded but with a public-service remit to provide innovative and diverse programming; * as an important British work by Richard Rogers Partnership, a practice of international renown led by one of Britain’s most celebrated architects.

History

124-126 Horseferry Road was built in 1992-1994 as the headquarters for Channel 4, a publicly owned, commercially-funded public service broadcaster, established with a remit to make innovative, experimental and distinctive programmes. After launching on 2 November 1982, its audience share gradually increased and the station soon outgrew its collection of rented offices in the West End. The switch to digital broadcasting also loomed. The chief executive, Michael Grade, and the chairman, Sir Richard Attenborough, took the decision to build a new headquarters. A suitable site was found at the junction of Horseferry Road and Chadwick Street, and a limited competition held in late 1990.

 

The commission was won by the Richard Rogers Partnership (RRP), who then explored the organisation’s needs through a series of workshops. As Channel 4 was a commissioner and transmitter, but not a producer of programmes, their main requirements were for offices and prestigious spaces to receive clients. The office space was specified to institutional standards so that the building could be readily let or sold in the event of a future move. A 10m deep basement already existed from a previous stalled development, so production and transmission facilities and a minimal studio occupied two subterranean levels, with provision made in the design for adding windows to the lower ground floor in the future, and flooring over the double-height studio to make the space more flexible.

 

RRP proposed a perimeter plan that reinforced the street pattern. Office wings at right angles were hinged by a ‘knuckle’, containing an entrance atrium and restaurant, with offices above. Behind the building a public garden was created, framed to the south and east by a separate housing development which fulfilled a planning condition set by Westminster City Council. In 2007 ‘the big 4’, a metal sculpture designed by Nick Knight and based on the channel’s current on-air identity was erected in the small piazza at the front of the building.

 

Richard Rogers was one of a group of British architects responsible for the High-tech movement, which originated in the 1960s with in a series of loose-fit industrial structures. By the 1980s High-tech architecture was increasingly being translated into urban contexts and cultural commissions. 124-126 Horseferry Road demonstrates many of its key principles, such as the separation of services from the spaces served, the use of prefabricated elements and a technological aesthetic based upon expressed structure and exposed services. It was Rogers’ first central London job after the Lloyd’s Building (1978-1986, listed Grade I), a seminal work of High-tech architecture. The image of Lloyds’ seems to have loomed large. For John Young, partner in charge, 124-126 Horseferry Road is ‘a building in the Lloyds mould.’ (Powell, 2001, 173).

 

The building’s drama is focussed on the entrance front; its transparency revealing the principal interior spaces, giving views right through the building to the public garden, and glimpses of working life within. ‘The effect, especially at night, is televisual’, commented Jonathan Glancey, (The Independent, 1994). The office wings are conventional in their planning and the building was designed to meet the bespoke needs of the client, as well as to be sufficiently adaptable should those needs change, or the building be sold.

 

124-126 Horseferry Road was a BBC Design Awards Finalist 1996 and won a RIBA National Award 1995; Royal Fine Art Commission Award 1995 and Civic Trust Award 1996. Since its opening the building has undergone several phases of internal refurbishment, including, in about 2010, the flooring-over of the double-height basement studio and repurposing of the space for various other uses. Externally, the building is largely unaltered.

 

Television as a broadcasting phenomenon began in the 1930s, with the first regular television service in the world introduced on 2 November 1936 by the BBC. The BBC’s monopoly was broken by the Television Act 1954, which created commercially funded Independent Television (ITV), served by regional franchised networks. Channel 4 arrived in 1982, established under the provisions of the 1980 Broadcasting Act. The act provided for a new, fourth, channel with a remit to ‘encourage innovation and experiment in the form and content of programmes’; its output was to be distinctive, offering programming for tastes not catered for by the commercial broadcaster ITV.

 

Its organisational model was equally distinctive, funded by advertising but adhering to a public service remit, it didn’t produce its own programming, instead commissioning and purchasing material from independent production companies. It employed commissioning editors to nurture the various strands and genres of the channel’s output and made particular efforts to employ people outside the television industry who could bring new and non-traditional perspectives. This meant new voices and new talents, and a greater plurality of programming and representation, including minorities. Channel 4 still proclaims its role as a ‘disruptive, innovative force in UK Broadcasting’ (Channel4.com, accessed 3 December 2021). Channel 4 has been major contributor to the British cultural landscape of the last four decades.

 

Richard Rogers, later Lord Rogers of Riverside, (1933-2021) was born in Florence. He trained at the Architectural Association and Yale University before setting up the Team 4 practice with Norman Foster and others in 1962. Their house for his in-laws, Creekvean in Feock, Cornwall (1964-1967) was listed Grade II in 1998 and upgraded to Grade II* in 2002. Rogers subsequently formed an architectural practice with his then wife, Su Rogers, and from 1970-1977, worked with the Italian architect Renzo Piano. Their Pompidou Centre building in Paris, which opened in 1977, is a major landmark of the High-tech style. Richard Rogers Partnership was formed the same year, with John Young, a veteran team member from Team 4 days, as one of several partners. The Lloyd’s Building together with the Pompidou sealed an international reputation. Other major works by Rogers include: the European Court of Human Rights, Strasbourg (1989-1995), Terminal 4 at Barajas Airport in Madrid (2004), the National Assembly of Wales in Cardiff (2005) and Terminal 5 at Heathrow Airport (2008). Rogers won the RIBA Royal Gold Medal in 1985, was knighted in 1991 and was created Baron Rogers of Riverside in 1996. In 2007 the Richard Rogers Partnership was renamed Rogers Stirk Harbour and Partners to reflect the practice‘s succession plan.

Details

Once national, now regional, headquarters of Channel Four Television, including offices, post-production edit suites, restaurant, screening room and originally a studio. Built to designs by Richard Rogers Partnership (partner in charge, John Young),1992-1994. Structural engineers Ove Arup and Partners.

 

MATERIALS: the majority of the building has a reinforced concrete frame with metal and glass cladding. The conference rooms have a steel pin-jointed frame and the atrium frontage is of glass, suspended from above and held in tension by a steel cabling system devised by Arup.

 

PLAN: the building is L-shaped in plan, occupying the corner between Horseferry Road to the west and Chadwick Street to the north, with rectangular office wings fronting each road and a concave quadrant knuckle connecting the two and framing a small piazza facing the road junction. The building has four floors above a basement and lower-ground floor levels. To the rear are two terraces; one at ground-floor level, above the larger footprint of the two lower floors, and one at third floor, where the footprint of the central knuckle is set back from the floors below.

 

Each office wing has two internal service cores and externally-expressed stair towers at each end. There is a lift tower at the far end of the Chadwick Street wing and three wall-climber lifts facing Horseferry Road, adjacent to the piazza. The basement level is given over to plant, storage, staff well-being facilities and edit suites. The lower-ground floor is a mixture of open-plan office space, meeting rooms and staff facilities; the main area of interest is the fan-shaped screening room with its circular foyer beneath the piazza, and stair connecting it to the atrium above. The ground floor contains the atrium reception area and large curved restaurant on a slightly lower level behind, overlooking the garden; the office blocks are given over to open-plan work space and a loading bay. First, second and third floors are mainly open-plan work space, with some meeting rooms and private offices as well. Key aspects of the building’s layout are original, including the screening room and foyer, reception atrium and restaurant. There has been reconfiguration in other parts, in particular the flooring-over of the studio, reconfiguration of the editing-suites and the removal of rows of perimeter offices.

 

EXTERIOR: the building’s key aspect faces onto the Horseferry Road/ Chadwick Street junction. The ends of the office wings are pulled back from the corner and the piazza is framed by a High-tech composition of glass and graphite-coloured steel, aluminium and cladding panels, punctuated by vertical flashes of red-painted structural steelwork. The full-height, concave, structural glass wall of the atrium is at the centre, suspended from above by a steel frame. Flanking it to either side are radiused stair towers. The stair towers have bands of glazing following the line of the stair within, almost uninterrupted by vertical supports because the cladding is supported internally on rods hung from above. To the left is a stack of conference rooms with glazed end walls, elevated and supported by a red pin-jointed steel frame. To the right is a stack of glazed lift lobbies serving a bank of three external ‘wall-climber’ lifts running along red steelwork; above are boxed-out service elements and a quasi-Constructivist transmission tower, creating a strong vertical element in the composition. Boiler flues add further interest to the roofline.

 

The piazza has shallow steps and flanking ramps which lead to a circular space immediately in front of the building. The centre of this is occupied by a circular skylight lighting the foyer of the screening room below; a bridge sheltered by a glass canopy stretches across it to a pair of revolving entrance doors. The sculpture, ‘the big 4’* stands towards the front edge of the piazza.

 

The office wings are clad with glazed panels of powder-coated aluminium, at ground floor these are set back behind the exposed concrete posts of the building’s frame, and above they are jettied out slightly, meeting at the corners with narrow, vertical, fully-glazed units. The panels each have four rebated horizontal glazed units divided by a fin-like transom, the lowest unit also having a band of sunscreen steel mesh in front. The floor plates are faced with panelled steel units. The facing components meet with a narrow shadow gap and the overall effect is of a modelled grid with a horizontal emphasis. The rear elevations, both to the office wings and the convexly curved knuckle, follow this aesthetic.

 

INTERIOR: the atrium is the building’s key public-facing interior space. The curved, full-height glazed wall is held in tension by a complex network of steel cables and suspended from above by exposed red steelwork. Set back from the wall, and above the ground-floor reception area, are curved cantilevered walkways at each floor, open to the atrium and floored in concrete panels set with circular glass blocks; behind, offices are enclosed by glazed walls.

 

Behind the reception, at a slightly lower level, is the staff restaurant. This has been refurbished a number of times but retains its distinctive fan shape, exposed concrete ceiling and glazed walls looking out onto the terrace.

 

The screening room, beneath the piazza, has a fan-shaped auditorium and circular foyer. Both spaces have been refurbished but retain perforated steel acoustic panelling and exposed concrete structural elements. The walls of the anti-room are hung with a chain curtain and the space is lit from above by the circular skylight in the piazza pavement; the glazing is held in a steel, umbrella-like structure. A concrete stair with steel balustrade leads from the foyer up to the atrium above.

 

The stairs in the four towers are dog-legged, red with stainless steel tubular balustrades; the treads and risers are of folded steel, supported at the half landings by flanged I-beam newels.

 

The interior most relevant to the building’s special interest are addressed in the paragraphs above. Throughout the rest of the building, the smooth round concrete posts and other concrete structural elements are visible, but spaces have been reconfigured and refurbished to suit operational needs.

 

* Pursuant to s1 (5A) of the Planning (Listed Buildings and Conservation Areas) Act 1990 (‘the Act’) it is declared that ‘the big 4’ sculpture on the building’s piazza is not of special architectural or historic interest, however any works which have the potential to affect the character of the listed building as a building of special architectural or historic interest may still require LBC and this is a matter for the LPA to determine.

Next is to remove Elsa from the doll stand. She is turned around and her cape and skirt opened up to show her legs tied to the doll stand. Then the wires are removed from her legs and the stand removed. Then the remaining tacks in pinning her cape to itself are removed. She is turned around face down, and her cape is opened to its full extent, almost becoming a semi-circle.

 

Next to be deboxed is Elsa. First the spacer is removed from the backing, with Elsa still attached to it. Rubber bands are removed that attach her braids to her arm. Then the spacer is removed from her head by snipping off the multiple T-tabs tacking her head to the spacer. Under the spacer is a protective adhesive plastic cap over her hair. Remnants of the T-tabs are sticking out of her hair. Next the rubber bands around her shoulders and the wire around her waist are removed. The back of her dress is opened up. Surprisingly, there are no manufacturer's stamps printed in her lower back, as there were on Anna. Her dress is closed up.

 

Anna is now fully deboxed. Her skirts are stiff enough to permit her to free stand, although she a bit unstable this way. She is posed next to her doll stand.

 

The next step is to remove her from the doll stand, and remove the tacking that pins the sections of the skirt together. She is laid back down, and her skirts raised to reveal the wires attaching her legs to the doll stand. The wires are removed to free her from the stand, and then the stand is removed by gently pulling it straight down with one hand while holding on to the her waist with the other. Then the tacks pinning the sections of her skirt together are removed, one by one. There are tacks pinning the yellow green sections together, and also tacks pinning the dark green section between them to the satin underskirt. Four of the back sections are freed, and so the back of the skirt can be extended to show nearly the full width of the skirt. Then the skirt is partially raised to first show the underskirt, then the petticoat. Then Anna is turned around, so we can work on freeing the front sections of the outer skirt. Finally all the sections of her skirt are unpinned, and we can extend her skirt to its full width. It almost makes a full semi-circle. Then to show the full extent of her skirts, the outer skirt is lifted over her head, so make a full circle. Then the underskirt is raised as far as it can go, and finally the same for the petticoat. Then her skirts are put back down.

 

We prepare to remove the spacers from the backing by clipping off the ends of the wires, cutting the rubber bands and threads, and removing the tape holding the tabs of the spacers to the back of the backing. Anna will be the first to be removed from the backing. The tabs of the spacer are cut, and the spacer with Anna attached is pulled from the backing. There are wires attaching her bun and ponytail to the spacer, and a wire around her waist that goes through the spacer. Also there are several T-tabs tacking the back of her head to the spacer. The spacer is then removed from Anna. There is still a wire around her bun, her waist, and remnants of the T-tabs in her head. The wires are removed and T-tabs cut close to her scalp. The back of her dress is opened to make removing the wire around her waist easier. We see manufacturer's markings on her lower back, under her upper torso joint. It also has her edition number and size: 39/100. The back of her skirt is sewn shut, but I cut the thread loose, so I can open up her skirt and see the top of her petticoat underneath. We also see that her satin underskirt is permanently sewn to the top of her outer skirt. Then her skirt and top are closed up, and she is stood up, supported by her doll stand.

 

Then we untack Anna's dress from the backing. Now the bottom of the backing can be dropped down. We can see the bottom of the two doll stands, and see the bottom of Anna's and Elsa's shoes. Then we raise Anna's skirt up, and see the many layers of Anna's outfit. Her outer skirt is made of panels of yellow green embroidered and jeweled satin alternating with plain dark green satin panels, the pattern repeating ten times. The lighter green panels are tacked together with plastic T-tabs, so we don't see the full extent of the skirt. Under the skirt is a full length yellow green satin slip, with a wide lacy hem. Under that is a 3/4 length stiff tulle petticoat. Under that are yellow green satin knee-length bloomers. Finally under that are full length stockings or leggings. Anna is certainly dressed for cold weather. Her legs are wired to the doll stand at the ankles and knees. Her feet are posable, and she is wearing black flats, which is rather disappointing given the gorgeous and unique shoes that Elsa is wearing.

 

Next we begin to undo all the attachments that are accessible without taking the spacers off the backing. First we snip off the T-tabs that tack Elsa's dress to the backing, as well as enough of the fasteners that pin the cape shut. We can now open up the cape and her skirt in the front to see Elsa's legs and shoes. We see that she is bound to her doll stand by wires. She has unique shoes, iridescent blue high heeled shoes with a snowflake design. She also bucks the trend of fully articulated legs in the Limited Edition dolls, by having fixed angled feet. She looks much more elegant with fixed feet in the high heels.

 

Deboxing the Harrods Anna and Elsa LE 100 dolls. First we open the box to begin the deboxing process. We can do this without damaging the packaging in any way, by sliding the multiple covers off the box until the dolls are in the open. We can also get a look at the Certificate of Authenticity, which is below the bottom of the inner box. The set is #39 of 100. The dolls are still attached to the plastic spacers and cardboard backing by wires, thread, rubber bands and plastic T-tabs.

 

First look at the Harrods special edition of the Disney Store's Limited Edition Anna and Elsa Doll Set. I purchased it through a reseller, as it was only sold at the Harrods London store. It was released on November 1, 2013, in an edition of 100. The retail cost is more than four times that of the separately sold LE Anna and Elsa dolls (which will be released worldwide on November 20, 2013, in an edition size of 2500). As might be expected, the dolls are considerably different in details than the ''regular'' limited edition dolls. In particular there is considerably more crystals on the outfits, and embroidered snowflakes completely cover the outer gown (cape) of Elsa. Also, Elsa's skin has a pearly shiny surface, very similar to the skin of LE Ursula, although it has a much paler purplish color.

 

They are 17'' fully articulated dolls, with doll stands and certificated of authenticity. Anna is in her coronation gown, Elsa is in her Snow Queen gown.

The San Francisco cable car system is the world's last manually operated cable car system and an icon of the city of San Francisco. The system forms part of the intermodal urban transport network operated by the San Francisco Municipal Railway, which also includes the separate E Embarcadero and F Market & Wharves heritage streetcar lines, and the Muni Metro modern light rail system. Of the 23 cable car lines established between 1873 and 1890, only three remain (one of which combines parts of two earlier lines): two routes from downtown near Union Square to Fisherman's Wharf, and a third route along California Street.

 

While the cable cars are used to a certain extent by commuters, the vast majority of the millions of passengers who use the system every year are tourists, and as a result, the wait to get on can often reach two hours or more. They are among the most significant tourist attractions in the city, along with Alcatraz Island, the Golden Gate Bridge, and Fisherman's Wharf.

 

San Francisco's cable cars are listed on the National Register of Historic Places and is one of only two street railways to be named a National Historic Landmark, along with the St. Charles Streetcar Line in New Orleans.

 

In 1869, Andrew Smith Hallidie had the idea for a cable car system in San Francisco, reportedly after witnessing an accident in which a streetcar drawn by horses over wet cobblestones slid backwards, killing the horses. Hallidie solicited financial support in 1871 and 1872, and his primary backers were Henry L. Davis, Joseph Britton, and James Moffit.

 

The first successful cable-operated street running train was the Clay Street Hill Railroad, which had its inaugural run on August 2, 1873. The promoter of the line was Hallidie, and the engineer was William Eppelsheimer; both Hallidie and Eppelsheimer obtained several patents for their work on the Clay Street line. The line involved the use of grip cars, which carried the grip that engaged with the cable, towing trailer cars; the design was the first to use grips. The term "grip" became synonymous with the operator.

 

The line started regular service on September 1, 1873, and its success led it to become the template for other cable car transit systems. It was a financial success, and Hallidie's patents were enforced on other cable car promoters, making him wealthy.

 

Accounts differ as to the precise degree of Hallidie's involvement in the inception of the line, and to the exact date on which it first ran. According to the franchise granted by the city, operations were required to begin by August 1, 1873. A retrospective published in 1895 stated that a single car was run over the line at 4 am on the morning of August 1 with few witnesses to ensure the franchise would not expire.  Eppelsheimer would later bring a suit against Hallidie and the Clay Street Hill RR in June 1877 over patents, but dismissed it voluntarily the following March.

 

The next cable car line to open was the Sutter Street Railway, which converted from horse operation in January 1877. This line introduced the side grip, and lever operation, both designed by Henry Casebolt and his assistant Asa Hovey, and patented by Casebolt.  This idea came about because Casebolt did not want to pay Hallidie royalties of $50,000 a year for the use of his patent. The side grip allowed cable cars to cross at intersections.

 

In 1878, Leland Stanford opened his California Street Cable Railroad (Cal Cable). This company's first line was on California Street, and is the oldest cable car line still in operation. In 1880, the Geary Street, Park & Ocean Railway began operation. The Presidio and Ferries Railway followed two years later, and was the first cable company to include curves on its routes. The curves were "let-go" curves, in which the car drops the cable and coasts around the curve on its own momentum.

 

In 1883, the Market Street Cable Railway opened its first line. This company was controlled by the Southern Pacific Railroad and would grow to become San Francisco's largest cable car operator. At its peak, it operated five lines, all of which converged on Market Street to a common terminus at the Ferry Building. During rush hours, cars left that terminus every 15 seconds.

 

In 1888, the Ferries and Cliff House Railway opened its initial two-line system. The Powell–Mason line is still operated on the same route today; their other route was the Powell–Washington–Jackson line, stretches of which are used by today's Powell–Hyde line. The Ferries & Cliff House Railway was also responsible for the building of a car barn and powerhouse at Washington and Mason, and this site is still in use today. In the same year, it also purchased the original Clay Street Hill Railway, which it incorporated into a new Sacramento–Clay line in 1892.

 

In 1889, the Omnibus Railroad and Cable Company became the last new cable car operator in San Francisco. The following year the California Street Cable Railroad opened two new lines, these being the last entirely new cable car lines built in the city. One of them was the O'Farrell–Jones–Hyde line, the Hyde section of which still remains in operation as part of the current Powell–Hyde line.

 

In all, twenty-three lines were established between 1873 and 1890.

 

The San Francisco cable car system is the world's last manually operated cable car system and an icon of the city of San Francisco. The system forms part of the intermodal urban transport network operated by the San Francisco Municipal Railway, which also includes the separate E Embarcadero and F Market & Wharves heritage streetcar lines, and the Muni Metro modern light rail system. Of the 23 cable car lines established between 1873 and 1890, only three remain (one of which combines parts of two earlier lines): two routes from downtown near Union Square to Fisherman's Wharf, and a third route along California Street.

 

While the cable cars are used to a certain extent by commuters, the vast majority of the millions of passengers who use the system every year are tourists, and as a result, the wait to get on can often reach two hours or more. They are among the most significant tourist attractions in the city, along with Alcatraz Island, the Golden Gate Bridge, and Fisherman's Wharf.

 

San Francisco's cable cars are listed on the National Register of Historic Places and is one of only two street railways to be named a National Historic Landmark, along with the St. Charles Streetcar Line in New Orleans.

 

In 1869, Andrew Smith Hallidie had the idea for a cable car system in San Francisco, reportedly after witnessing an accident in which a streetcar drawn by horses over wet cobblestones slid backwards, killing the horses. Hallidie solicited financial support in 1871 and 1872, and his primary backers were Henry L. Davis, Joseph Britton, and James Moffit.

 

The first successful cable-operated street running train was the Clay Street Hill Railroad, which had its inaugural run on August 2, 1873. The promoter of the line was Hallidie, and the engineer was William Eppelsheimer; both Hallidie and Eppelsheimer obtained several patents for their work on the Clay Street line. The line involved the use of grip cars, which carried the grip that engaged with the cable, towing trailer cars; the design was the first to use grips. The term "grip" became synonymous with the operator.

 

The line started regular service on September 1, 1873, and its success led it to become the template for other cable car transit systems. It was a financial success, and Hallidie's patents were enforced on other cable car promoters, making him wealthy.

 

Accounts differ as to the precise degree of Hallidie's involvement in the inception of the line, and to the exact date on which it first ran. According to the franchise granted by the city, operations were required to begin by August 1, 1873. A retrospective published in 1895 stated that a single car was run over the line at 4 am on the morning of August 1 with few witnesses to ensure the franchise would not expire.  Eppelsheimer would later bring a suit against Hallidie and the Clay Street Hill RR in June 1877 over patents, but dismissed it voluntarily the following March.

 

The next cable car line to open was the Sutter Street Railway, which converted from horse operation in January 1877. This line introduced the side grip, and lever operation, both designed by Henry Casebolt and his assistant Asa Hovey, and patented by Casebolt. This idea came about because Casebolt did not want to pay Hallidie royalties of $50,000 a year for the use of his patent. The side grip allowed cable cars to cross at intersections.

 

In 1878, Leland Stanford opened his California Street Cable Railroad (Cal Cable). This company's first line was on California Street, and is the oldest cable car line still in operation. In 1880, the Geary Street, Park & Ocean Railway began operation. The Presidio and Ferries Railway followed two years later, and was the first cable company to include curves on its routes. The curves were "let-go" curves, in which the car drops the cable and coasts around the curve on its own momentum.

 

In 1883, the Market Street Cable Railway opened its first line. This company was controlled by the Southern Pacific Railroad and would grow to become San Francisco's largest cable car operator. At its peak, it operated five lines, all of which converged on Market Street to a common terminus at the Ferry Building. During rush hours, cars left that terminus every 15 seconds.

 

In 1888, the Ferries and Cliff House Railway opened its initial two-line system. The Powell–Mason line is still operated on the same route today; their other route was the Powell–Washington–Jackson line, stretches of which are used by today's Powell–Hyde line. The Ferries & Cliff House Railway was also responsible for the building of a car barn and powerhouse at Washington and Mason, and this site is still in use today. In the same year, it also purchased the original Clay Street Hill Railway, which it incorporated into a new Sacramento–Clay line in 1892.

 

In 1889, the Omnibus Railroad and Cable Company became the last new cable car operator in San Francisco. The following year the California Street Cable Railroad opened two new lines, these being the last entirely new cable car lines built in the city. One of them was the O'Farrell–Jones–Hyde line, the Hyde section of which still remains in operation as part of the current Powell–Hyde line.

 

In all, twenty-three lines were established between 1873 and 1890.

 

The cable cars are pulled by a cable running below the street, held by a grip that extends from the car through a slit in the street surface, between the rails. Each cable is 1.25 inches (3.2 cm) in diameter, running at a constant speed of 9.5 miles per hour (15.3 km/h), and driven by a 510 horsepower (380 kW) electric motor located in the central power house (see below), via a set of self-adjusting sheaves. Each cable has six steel strands, with each strand containing 19 wires, wrapped around a sisal rope core (to allow easier gripping). The cable is coated with a synthetic lubricant to reduce wear and friction. Historically, pine tar was used to lubricate the cable. To start and stop the movement of the car, the grip operator (see below) closes and opens the grip around the cable (similar to the clutch of a conventional car). The grip's jaws exert a pressure of up to 30,000 pounds per square inch (210,000 kPa) on the cable. Due to wear and tear, a grip's dies have to be replaced after three days of usage.

 

There are four separate cables: one 16,000-foot (4,900 m) length and one 10,300-foot (3,100 m) length for the Hyde and Mason segments, a 9,300-foot (2,800 m) length for their common Powell section, and one 21,000-foot (6,400 m) length for the California Street line.

 

Apart from the cable itself (which limits the speeds of cars when going downhill), the cable cars use three separate braking systems:

 

Metal brake shoes on the wheels. The single-ended cars used on the Powell–Mason and Powell–Hyde lines have a foot pedal, controlled by the grip operator, that applies the brakes on the front wheels and a handle, operated by the conductor, that applies the brakes on the rear wheels. On the double-ended cars used on the California St. line, there are pedals near both grips, one controlled by the grip operator, the other by the conductor.

 

Wooden brake blocks pressed against the track when the gripman pulls a lever. The four blocks are made of Monterey Fir and can produce a smell of burning wood when in operation. They have to be replaced after just a few days.

An emergency brake consisting of a piece of steel, around 1.5 inches (40 mm) thick and 18 inches (460 mm) long, suspended beneath the car and pushed into the track slot when the gripman pulls a red lever. It wedges tightly into the slot and often has to be removed with a cutting torch.

 

Electrical system

Over the years, the cable cars have been retrofitted with several electrical components, including headlights, interior lighting, a GPS tracking system and cameras. However, unlike most modern trains, the cable cars have no method to generate power on board and instead must use large batteries that are recharged in the car barn. In 2018, the incandescent bulbs used for the headlights and interior lighting were replaced with LED bulbs which increased visibility for operators and had a lower drain on the batteries.

 

The current cable car network consists of three routes:

The Powell–Mason (Line 59 or PM) line, follows a common route with the Powell–Hyde line, running north and steeply uphill from a terminal at Powell and Market Streets, before crossing the California Street line at the crest of the hill. Once California Street has been crossed, cars coast downhill, off the cable, for three and a half blocks until the lines split as they turn left onto Jackson Street (as this is one-way, cable cars in the opposite direction use the parallel Washington Street). This line turns North, merges, and continues downhill along Mason Street, briefly half left along Columbus Avenue, and then down Taylor Street to a terminal at Taylor and Bay. This terminus is two blocks south of Fisherman's Wharf and is the closest to Pier 39. As with the Powell–Hyde line, there are manually-powered turntables at each end to reverse the cars. The Powell–Mason line has been in operation since 1888.

The Powell–Hyde (Line 60 or PH) line, follows a common route with the Powell–Mason line, running north and steeply uphill from a terminal at Powell and Market Streets, before crossing the California Street line at the crest of the hill. Once California Street has been crossed, cars coast downhill, off the cable, for three and a half blocks until the lines split as they turn left onto Jackson Street. As this section is one-way, cable cars in the opposite direction use the parallel Washington Street. The cars on this line continue uphill on Jackson/Washington to a crest at Hyde Street. Here the line turns North past the "crooked" Lombard Street, then runs steeply downhill (at 21%, the steepest grade in the cable car system) along Hyde Street, to the Hyde and Beach terminal, which is adjacent to the waterfront at the San Francisco Maritime Museum and Ghirardelli Square. As with the Powell–Mason line, there are manually-powered turntables at each end to reverse the cars. The line was spliced together in 1957 using portions of the O'Farrell, Jones & Hyde line and the Washington–Jackson line. Because this line offers iconic views of Alcatraz Island, passes Lombard Street and terminates near popular tourist destinations, it is the most popular with tourists and often has long waits to board.

The California Street (Line 61 or C) line runs east and west on California Street from a terminal at California and Market Streets, close to the famed Embarcadero to Van Ness Avenue. The California Street cable cars use double-ended cars with "grip" levers at either end of the longer cars which are operated in each direction without the cars being turned at the ends of the line, where the double tracks converge into a single "stub-end" track. The line once ran a much longer distance from Presidio Avenue to Market Street but service west of Van Ness Avenue was discontinued in 1954. Calls to restore the route to its original length are heard from time to time but nothing serious towards this end has been proposed. This route runs only on California Street, running at first uphill to the summit of Nob Hill, then more gently downhill to a terminus at Van Ness Avenue. This line is used to a greater extent by commuters, with the majority of passengers on weekdays being commuters.

There is also a set of non-revenue tracks from the California Street line along Hyde Street to join the Powell–Hyde line at Hyde and Washington. This connection exists to enable California Street cars to reach the car barn.

 

A small signal tower controls the crossing of the lines at the intersection of California Street and Powell Street. It has been rebuilt in 1907, 1937, 1967, and 2020–2021.

 

The system generally starts operating at 5:30 am each day and shuts down at 1:30 am.

 

The cable car system connects at both its terminals on Market Street with the F Market heritage streetcar line. The Taylor and Bay terminal, and the Hyde and Beach terminal, are both short walks from the F Market line. The system connects with other Muni lines and BART at the Powell & Market and California & Drumm terminals.

 

As of January 1, 2020, riding a cable car costs $8 for a single ride, except for seniors riding before 7 am or after 9 pm when the fare is $4. Cable car rides are included in monthly Muni passes, as well as 1-day, 3-day, 7-day passes, and the CityPASS program. Passes loaded on a Clipper card can be read by the conductor with a mobile device. Transfers or fare receipts are not accepted. In the 1960s, the fare for a single ride was 15 cents.

 

There are 27 cars in rotation when the system is operating. They come in two kinds:

Single-ended cars serve the Powell–Hyde and Powell–Mason lines. These cars have an open-sided front section, with outward-facing seats flanking the gripman and a collection of levers that actuate the grip and various brakes. The rear half of the car is enclosed with seats facing inward and entrances at each end, and the car has a small platform at the rear. These cars are 27 feet 6 inches (8.4 m) long and 8 feet (2.4 m) wide and weigh 15,500 pounds (7,000 kg). They have a passenger capacity of 60, 29 of them seated. These cars must be rotated to reverse direction at each end of the line, an operation performed on turntables. Most of these cars were built or rebuilt at Muni's Woods Carpentry Division.

Double-ended cars serve the California Street line. These cars are somewhat longer, having open-sided grip sections at both ends and an enclosed section in the middle. These cars are 30 feet 3 inches (9.2 m) long and 8 feet (2.4 m) wide and weigh 16,800 pounds (7,600 kg). They can hold 68 passengers, 34 of them seated. The California Street line lacks turning capabilities at each end, resulting in the necessity of the double-ended cars. Some of these cars are former O'Farrell, Jones, and Hyde Street cable cars, while some cars were built at Muni's Woods Carpentry Division.

There are 28 single-ended cars available for operation on the Powell lines and 12 double-ended cars on the California Street line.

 

Both types of car ride on a pair of four-wheel trucks, to fit the track's 3 ft 6 in (1,067 mm) narrow gauge. The term California Street car, as in a car running on the California Street line, should not be confused with the term California Car. The latter term applies to all the cable cars currently operating in San Francisco and is a historical term distinguishing this style of car from an earlier style where the open grip section and the enclosed section were separate four-wheel cars (known as the grip car and trailer).

 

The cable cars are occasionally replaced with new or restored cars, with the old cars being moved to storage for later restoration. There are two historic cable cars in storage in the cable car museum: car numbers 19 and 42, which were used on the Sacramento-Clay and O'Farrell, Jones and Hyde Street lines, respectively.

 

The cable-car barn is located between Washington and Jackson Streets just uphill of where Mason Street crosses them. Cars reverse into the barn off Jackson Street and run out into Washington Street, coasting downhill for both moves. To ensure that single-ended cars leave facing in the correct direction, the car barn contains a fourth turntable. Cars are moved around the car barn with the assistance of a rubber-tired tractor.

 

As of 2018, the cable-car barn was staffed with 17 mechanics, six custodians, three carpenters, two painters, two supervisors and one superintendent.

 

The car barn is situated directly west of the power house and the Cable Car Museum. The museum's entrance is at Washington and Mason. It contains several examples of old cable cars, together with smaller exhibits and a shop. Two galleries allow the visitor to overlook the main power house, and also to descend below the junction of Washington and Mason Streets and see the large cavern where the cables are routed out to the street via huge sheaves.

 

The car is driven by the grip, whose job requires strength, coordination, and balance. The grip must smoothly grip and release the cable, know the points at which the grip must be released to coast over intersecting lines or places where the cable does not follow the tracks, and maintain clearance from other traffic. The conductor collects fares, manages crowding, and controls the rear-wheel brakes on some hills.

 

On the second or third Thursday of each July, a cable car bell-ringing contest is held in Union Square between cable car crews, following a preliminary round held during the second to last or the last week of June. The preliminary round determines which contestants go on to the finals in Union Square, by a process of points awarded by a panel of judges

 

San Francisco officially the City and County of San Francisco, is a commercial, financial, and cultural center in Northern California. With a population of 808,437 residents as of 2022, San Francisco is the fourth most populous city in the U.S. state of California. The city covers a land area of 46.9 square miles (121 square kilometers) at the end of the San Francisco Peninsula, making it the second-most densely populated large U.S. city after New York City and the fifth-most densely populated U.S. county, behind only four New York City boroughs. Among the 92 U.S. cities proper with over 250,000 residents, San Francisco was ranked first by per capita income and sixth by aggregate income as of 2022. Colloquial nicknames for San Francisco include Frisco, San Fran, The City, and SF (although Frisco and San Fran are generally not used by locals).

 

Prior to European settlement, the modern city proper was inhabited by the Yelamu, who spoke a language now referred to as Ramaytush Ohlone. On June 29, 1776, settlers from New Spain established the Presidio of San Francisco at the Golden Gate, and the Mission San Francisco de Asís a few miles away, both named for Francis of Assisi. The California Gold Rush of 1849 brought rapid growth, transforming an unimportant hamlet into a busy port, making it the largest city on the West Coast at the time; between 1870 and 1900, approximately one quarter of California's population resided in the city proper. In 1856, San Francisco became a consolidated city-county. After three-quarters of the city was destroyed by the 1906 earthquake and fire, it was quickly rebuilt, hosting the Panama-Pacific International Exposition nine years later. In World War II, it was a major port of embarkation for naval service members shipping out to the Pacific Theater. In 1945, the United Nations Charter was signed in San Francisco, establishing the United Nations and in 1951, the Treaty of San Francisco re-established peaceful relations between Japan and the Allied Powers. After the war, the confluence of returning servicemen, significant immigration, liberalizing attitudes, the rise of the beatnik and hippie countercultures, the sexual revolution, the peace movement growing from opposition to United States involvement in the Vietnam War, and other factors led to the Summer of Love and the gay rights movement, cementing San Francisco as a center of liberal activism in the United States.

 

San Francisco and the surrounding San Francisco Bay Area are a global center of economic activity and the arts and sciences, spurred by leading universities, high-tech, healthcare, finance, insurance, real estate, and professional services sectors. As of 2020, the metropolitan area, with 6.7 million residents, ranked 5th by GDP ($874 billion) and 2nd by GDP per capita ($131,082) across the OECD countries, ahead of global cities like Paris, London, and Singapore. San Francisco anchors the 13th most populous metropolitan statistical area in the United States with 4.6 million residents, and the fourth-largest by aggregate income and economic output, with a GDP of $729 billion in 2022. The wider San Jose–San Francisco–Oakland Combined Statistical Area is the fifth-most populous, with 9.0 million residents, and the third-largest by economic output, with a GDP of $1.32 trillion in 2022. In the same year, San Francisco proper had a GDP of $252.2 billion, and a GDP per capita of $312,000. San Francisco was ranked fifth in the world and second in the United States on the Global Financial Centres Index as of September 2023. Despite an ongoing post-COVID-19 pandemic exodus of over 30 retail businesses from the northeastern quadrant of San Francisco, including the downtown core, the city is still home to numerous companies inside and outside of technology, including Salesforce, Uber, Airbnb, X Corp., Levi's, Gap, Dropbox, and Lyft.

 

In 2022, San Francisco had more than 1.7 million international visitors - the fifth-most visited city from abroad in the United States after New York City, Miami, Orlando, and Los Angeles - and approximately 20 million domestic visitors for a total of 21.9 million visitors. The city is known for its steep rolling hills and eclectic mix of architecture across varied neighborhoods, as well as its cool summers, fog, and landmarks, including the Golden Gate Bridge, cable cars, and Alcatraz, along with the Chinatown and Mission districts. The city is home to a number of educational and cultural institutions, such as the University of California, San Francisco, the University of San Francisco, San Francisco State University, the San Francisco Conservatory of Music, the de Young Museum, the San Francisco Museum of Modern Art, the San Francisco Symphony, the San Francisco Ballet, the San Francisco Opera, the SFJAZZ Center, and the California Academy of Sciences. Two major league sports teams, the San Francisco Giants and the Golden State Warriors, play their home games within San Francisco proper. San Francisco's main international airport offers flights to over 125 destinations while a light rail and bus network, in tandem with the BART and Caltrain systems, connects nearly every part of San Francisco with the wider region.

 

California is a state in the Western United States, located along the Pacific Coast. With nearly 39.2 million residents across a total area of approximately 163,696 square miles (423,970 km2), it is the most populous U.S. state and the 3rd largest by area. It is also the most populated subnational entity in North America and the 34th most populous in the world. The Greater Los Angeles area and the San Francisco Bay Area are the nation's second and fifth most populous urban regions respectively, with the former having more than 18.7 million residents and the latter having over 9.6 million. Sacramento is the state's capital, while Los Angeles is the most populous city in the state and the second most populous city in the country. San Francisco is the second most densely populated major city in the country. Los Angeles County is the country's most populous, while San Bernardino County is the largest county by area in the country. California borders Oregon to the north, Nevada and Arizona to the east, the Mexican state of Baja California to the south; and has a coastline along the Pacific Ocean to the west.

 

The economy of the state of California is the largest in the United States, with a $3.4 trillion gross state product (GSP) as of 2022. It is the largest sub-national economy in the world. If California were a sovereign nation, it would rank as the world's fifth-largest economy as of 2022, behind Germany and ahead of India, as well as the 37th most populous. The Greater Los Angeles area and the San Francisco Bay Area are the nation's second- and third-largest urban economies ($1.0 trillion and $0.5 trillion respectively as of 2020). The San Francisco Bay Area Combined Statistical Area had the nation's highest gross domestic product per capita ($106,757) among large primary statistical areas in 2018, and is home to five of the world's ten largest companies by market capitalization and four of the world's ten richest people.

 

Prior to European colonization, California was one of the most culturally and linguistically diverse areas in pre-Columbian North America and contained the highest Native American population density north of what is now Mexico. European exploration in the 16th and 17th centuries led to the colonization of California by the Spanish Empire. In 1804, it was included in Alta California province within the Viceroyalty of New Spain. The area became a part of Mexico in 1821, following its successful war for independence, but was ceded to the United States in 1848 after the Mexican–American War. The California Gold Rush started in 1848 and led to dramatic social and demographic changes, including large-scale immigration into California, a worldwide economic boom, and the California genocide of indigenous people. The western portion of Alta California was then organized and admitted as the 31st state on September 9, 1850, following the Compromise of 1850.

 

Notable contributions to popular culture, for example in entertainment and sports, have their origins in California. The state also has made noteworthy contributions in the fields of communication, information, innovation, environmentalism, economics, and politics. It is the home of Hollywood, the oldest and one of the largest film industries in the world, which has had a profound influence upon global entertainment. It is considered the origin of the hippie counterculture, beach and car culture, and the personal computer, among other innovations. The San Francisco Bay Area and the Greater Los Angeles Area are widely seen as the centers of the global technology and film industries, respectively. California's economy is very diverse: 58% of it is based on finance, government, real estate services, technology, and professional, scientific, and technical business services. Although it accounts for only 1.5% of the state's economy, California's agriculture industry has the highest output of any U.S. state. California's ports and harbors handle about a third of all U.S. imports, most originating in Pacific Rim international trade.

 

The state's extremely diverse geography ranges from the Pacific Coast and metropolitan areas in the west to the Sierra Nevada mountains in the east, and from the redwood and Douglas fir forests in the northwest to the Mojave Desert in the southeast. The Central Valley, a major agricultural area, dominates the state's center. California is well known for its warm Mediterranean climate and monsoon seasonal weather. The large size of the state results in climates that vary from moist temperate rainforest in the north to arid desert in the interior, as well as snowy alpine in the mountains.

 

Settled by successive waves of arrivals during at least the last 13,000 years, California was one of the most culturally and linguistically diverse areas in pre-Columbian North America. Various estimates of the native population have ranged from 100,000 to 300,000. The indigenous peoples of California included more than 70 distinct ethnic groups, inhabiting environments from mountains and deserts to islands and redwood forests. These groups were also diverse in their political organization, with bands, tribes, villages, and on the resource-rich coasts, large chiefdoms, such as the Chumash, Pomo and Salinan. Trade, intermarriage and military alliances fostered social and economic relationships between many groups.

 

The first Europeans to explore the coast of California were the members of a Spanish maritime expedition led by Portuguese captain Juan Rodríguez Cabrillo in 1542. Cabrillo was commissioned by Antonio de Mendoza, the Viceroy of New Spain, to lead an expedition up the Pacific coast in search of trade opportunities; they entered San Diego Bay on September 28, 1542, and reached at least as far north as San Miguel Island. Privateer and explorer Francis Drake explored and claimed an undefined portion of the California coast in 1579, landing north of the future city of San Francisco. Sebastián Vizcaíno explored and mapped the coast of California in 1602 for New Spain, putting ashore in Monterey. Despite the on-the-ground explorations of California in the 16th century, Rodríguez's idea of California as an island persisted. Such depictions appeared on many European maps well into the 18th century.

 

The Portolá expedition of 1769-70 was a pivotal event in the Spanish colonization of California, resulting in the establishment of numerous missions, presidios, and pueblos. The military and civil contingent of the expedition was led by Gaspar de Portolá, who traveled over land from Sonora into California, while the religious component was headed by Junípero Serra, who came by sea from Baja California. In 1769, Portolá and Serra established Mission San Diego de Alcalá and the Presidio of San Diego, the first religious and military settlements founded by the Spanish in California. By the end of the expedition in 1770, they would establish the Presidio of Monterey and Mission San Carlos Borromeo de Carmelo on Monterey Bay.

 

After the Portolà expedition, Spanish missionaries led by Father-President Serra set out to establish 21 Spanish missions of California along El Camino Real ("The Royal Road") and along the Californian coast, 16 sites of which having been chosen during the Portolá expedition. Numerous major cities in California grew out of missions, including San Francisco (Mission San Francisco de Asís), San Diego (Mission San Diego de Alcalá), Ventura (Mission San Buenaventura), or Santa Barbara (Mission Santa Barbara), among others.

 

Juan Bautista de Anza led a similarly important expedition throughout California in 1775–76, which would extend deeper into the interior and north of California. The Anza expedition selected numerous sites for missions, presidios, and pueblos, which subsequently would be established by settlers. Gabriel Moraga, a member of the expedition, would also christen many of California's prominent rivers with their names in 1775–1776, such as the Sacramento River and the San Joaquin River. After the expedition, Gabriel's son, José Joaquín Moraga, would found the pueblo of San Jose in 1777, making it the first civilian-established city in California.

  

The Spanish founded Mission San Juan Capistrano in 1776, the third to be established of the Californian missions.

During this same period, sailors from the Russian Empire explored along the northern coast of California. In 1812, the Russian-American Company established a trading post and small fortification at Fort Ross on the North Coast. Fort Ross was primarily used to supply Russia's Alaskan colonies with food supplies. The settlement did not meet much success, failing to attract settlers or establish long term trade viability, and was abandoned by 1841.

 

During the War of Mexican Independence, Alta California was largely unaffected and uninvolved in the revolution, though many Californios supported independence from Spain, which many believed had neglected California and limited its development. Spain's trade monopoly on California had limited the trade prospects of Californians. Following Mexican independence, Californian ports were freely able to trade with foreign merchants. Governor Pablo Vicente de Solá presided over the transition from Spanish colonial rule to independent.

 

In 1821, the Mexican War of Independence gave the Mexican Empire (which included California) independence from Spain. For the next 25 years, Alta California remained a remote, sparsely populated, northwestern administrative district of the newly independent country of Mexico, which shortly after independence became a republic. The missions, which controlled most of the best land in the state, were secularized by 1834 and became the property of the Mexican government. The governor granted many square leagues of land to others with political influence. These huge ranchos or cattle ranches emerged as the dominant institutions of Mexican California. The ranchos developed under ownership by Californios (Hispanics native of California) who traded cowhides and tallow with Boston merchants. Beef did not become a commodity until the 1849 California Gold Rush.

 

From the 1820s, trappers and settlers from the United States and Canada began to arrive in Northern California. These new arrivals used the Siskiyou Trail, California Trail, Oregon Trail and Old Spanish Trail to cross the rugged mountains and harsh deserts in and surrounding California. The early government of the newly independent Mexico was highly unstable, and in a reflection of this, from 1831 onwards, California also experienced a series of armed disputes, both internal and with the central Mexican government. During this tumultuous political period Juan Bautista Alvarado was able to secure the governorship during 1836–1842. The military action which first brought Alvarado to power had momentarily declared California to be an independent state, and had been aided by Anglo-American residents of California, including Isaac Graham. In 1840, one hundred of those residents who did not have passports were arrested, leading to the Graham Affair, which was resolved in part with the intercession of Royal Navy officials.

 

One of the largest ranchers in California was John Marsh. After failing to obtain justice against squatters on his land from the Mexican courts, he determined that California should become part of the United States. Marsh conducted a letter-writing campaign espousing the California climate, the soil, and other reasons to settle there, as well as the best route to follow, which became known as "Marsh's route". His letters were read, reread, passed around, and printed in newspapers throughout the country, and started the first wagon trains rolling to California. He invited immigrants to stay on his ranch until they could get settled, and assisted in their obtaining passports.

 

After ushering in the period of organized emigration to California, Marsh became involved in a military battle between the much-hated Mexican general, Manuel Micheltorena and the California governor he had replaced, Juan Bautista Alvarado. The armies of each met at the Battle of Providencia near Los Angeles. Marsh had been forced against his will to join Micheltorena's army. Ignoring his superiors, during the battle, he signaled the other side for a parley. There were many settlers from the United States fighting on both sides. He convinced these men that they had no reason to be fighting each other. As a result of Marsh's actions, they abandoned the fight, Micheltorena was defeated, and California-born Pio Pico was returned to the governorship. This paved the way to California's ultimate acquisition by the United States.

 

In 1846, a group of American settlers in and around Sonoma rebelled against Mexican rule during the Bear Flag Revolt. Afterward, rebels raised the Bear Flag (featuring a bear, a star, a red stripe and the words "California Republic") at Sonoma. The Republic's only president was William B. Ide,[65] who played a pivotal role during the Bear Flag Revolt. This revolt by American settlers served as a prelude to the later American military invasion of California and was closely coordinated with nearby American military commanders.

 

The California Republic was short-lived; the same year marked the outbreak of the Mexican–American War (1846–48).

 

Commodore John D. Sloat of the United States Navy sailed into Monterey Bay in 1846 and began the U.S. military invasion of California, with Northern California capitulating in less than a month to the United States forces. In Southern California, Californios continued to resist American forces. Notable military engagements of the conquest include the Battle of San Pasqual and the Battle of Dominguez Rancho in Southern California, as well as the Battle of Olómpali and the Battle of Santa Clara in Northern California. After a series of defensive battles in the south, the Treaty of Cahuenga was signed by the Californios on January 13, 1847, securing a censure and establishing de facto American control in California.

 

Following the Treaty of Guadalupe Hidalgo (February 2, 1848) that ended the war, the westernmost portion of the annexed Mexican territory of Alta California soon became the American state of California, and the remainder of the old territory was then subdivided into the new American Territories of Arizona, Nevada, Colorado and Utah. The even more lightly populated and arid lower region of old Baja California remained as a part of Mexico. In 1846, the total settler population of the western part of the old Alta California had been estimated to be no more than 8,000, plus about 100,000 Native Americans, down from about 300,000 before Hispanic settlement in 1769.

 

In 1848, only one week before the official American annexation of the area, gold was discovered in California, this being an event which was to forever alter both the state's demographics and its finances. Soon afterward, a massive influx of immigration into the area resulted, as prospectors and miners arrived by the thousands. The population burgeoned with United States citizens, Europeans, Chinese and other immigrants during the great California Gold Rush. By the time of California's application for statehood in 1850, the settler population of California had multiplied to 100,000. By 1854, more than 300,000 settlers had come. Between 1847 and 1870, the population of San Francisco increased from 500 to 150,000.

 

The seat of government for California under Spanish and later Mexican rule had been located in Monterey from 1777 until 1845. Pio Pico, the last Mexican governor of Alta California, had briefly moved the capital to Los Angeles in 1845. The United States consulate had also been located in Monterey, under consul Thomas O. Larkin.

 

In 1849, a state Constitutional Convention was first held in Monterey. Among the first tasks of the convention was a decision on a location for the new state capital. The first full legislative sessions were held in San Jose (1850–1851). Subsequent locations included Vallejo (1852–1853), and nearby Benicia (1853–1854); these locations eventually proved to be inadequate as well. The capital has been located in Sacramento since 1854 with only a short break in 1862 when legislative sessions were held in San Francisco due to flooding in Sacramento. Once the state's Constitutional Convention had finalized its state constitution, it applied to the U.S. Congress for admission to statehood. On September 9, 1850, as part of the Compromise of 1850, California became a free state and September 9 a state holiday.

 

During the American Civil War (1861–1865), California sent gold shipments eastward to Washington in support of the Union. However, due to the existence of a large contingent of pro-South sympathizers within the state, the state was not able to muster any full military regiments to send eastwards to officially serve in the Union war effort. Still, several smaller military units within the Union army were unofficially associated with the state of California, such as the "California 100 Company", due to a majority of their members being from California.

 

At the time of California's admission into the Union, travel between California and the rest of the continental United States had been a time-consuming and dangerous feat. Nineteen years later, and seven years after it was greenlighted by President Lincoln, the First transcontinental railroad was completed in 1869. California was then reachable from the eastern States in a week's time.

 

Much of the state was extremely well suited to fruit cultivation and agriculture in general. Vast expanses of wheat, other cereal crops, vegetable crops, cotton, and nut and fruit trees were grown (including oranges in Southern California), and the foundation was laid for the state's prodigious agricultural production in the Central Valley and elsewhere.

 

In the nineteenth century, a large number of migrants from China traveled to the state as part of the Gold Rush or to seek work. Even though the Chinese proved indispensable in building the transcontinental railroad from California to Utah, perceived job competition with the Chinese led to anti-Chinese riots in the state, and eventually the US ended migration from China partially as a response to pressure from California with the 1882 Chinese Exclusion Act.

 

Under earlier Spanish and Mexican rule, California's original native population had precipitously declined, above all, from Eurasian diseases to which the indigenous people of California had not yet developed a natural immunity. Under its new American administration, California's harsh governmental policies towards its own indigenous people did not improve. As in other American states, many of the native inhabitants were soon forcibly removed from their lands by incoming American settlers such as miners, ranchers, and farmers. Although California had entered the American union as a free state, the "loitering or orphaned Indians" were de facto enslaved by their new Anglo-American masters under the 1853 Act for the Government and Protection of Indians. There were also massacres in which hundreds of indigenous people were killed.

 

Between 1850 and 1860, the California state government paid around 1.5 million dollars (some 250,000 of which was reimbursed by the federal government) to hire militias whose purpose was to protect settlers from the indigenous populations. In later decades, the native population was placed in reservations and rancherias, which were often small and isolated and without enough natural resources or funding from the government to sustain the populations living on them. As a result, the rise of California was a calamity for the native inhabitants. Several scholars and Native American activists, including Benjamin Madley and Ed Castillo, have described the actions of the California government as a genocide.

 

In the twentieth century, thousands of Japanese people migrated to the US and California specifically to attempt to purchase and own land in the state. However, the state in 1913 passed the Alien Land Act, excluding Asian immigrants from owning land. During World War II, Japanese Americans in California were interned in concentration camps such as at Tule Lake and Manzanar. In 2020, California officially apologized for this internment.

 

Migration to California accelerated during the early 20th century with the completion of major transcontinental highways like the Lincoln Highway and Route 66. In the period from 1900 to 1965, the population grew from fewer than one million to the greatest in the Union. In 1940, the Census Bureau reported California's population as 6.0% Hispanic, 2.4% Asian, and 89.5% non-Hispanic white.

 

To meet the population's needs, major engineering feats like the California and Los Angeles Aqueducts; the Oroville and Shasta Dams; and the Bay and Golden Gate Bridges were built across the state. The state government also adopted the California Master Plan for Higher Education in 1960 to develop a highly efficient system of public education.

 

Meanwhile, attracted to the mild Mediterranean climate, cheap land, and the state's wide variety of geography, filmmakers established the studio system in Hollywood in the 1920s. California manufactured 8.7 percent of total United States military armaments produced during World War II, ranking third (behind New York and Michigan) among the 48 states. California however easily ranked first in production of military ships during the war (transport, cargo, [merchant ships] such as Liberty ships, Victory ships, and warships) at drydock facilities in San Diego, Los Angeles, and the San Francisco Bay Area. After World War II, California's economy greatly expanded due to strong aerospace and defense industries, whose size decreased following the end of the Cold War. Stanford University and its Dean of Engineering Frederick Terman began encouraging faculty and graduates to stay in California instead of leaving the state, and develop a high-tech region in the area now known as Silicon Valley. As a result of these efforts, California is regarded as a world center of the entertainment and music industries, of technology, engineering, and the aerospace industry, and as the United States center of agricultural production. Just before the Dot Com Bust, California had the fifth-largest economy in the world among nations.

 

In the mid and late twentieth century, a number of race-related incidents occurred in the state. Tensions between police and African Americans, combined with unemployment and poverty in inner cities, led to violent riots, such as the 1965 Watts riots and 1992 Rodney King riots. California was also the hub of the Black Panther Party, a group known for arming African Americans to defend against racial injustice and for organizing free breakfast programs for schoolchildren. Additionally, Mexican, Filipino, and other migrant farm workers rallied in the state around Cesar Chavez for better pay in the 1960s and 1970s.

 

During the 20th century, two great disasters happened in California. The 1906 San Francisco earthquake and 1928 St. Francis Dam flood remain the deadliest in U.S. history.

 

Although air pollution problems have been reduced, health problems associated with pollution have continued. The brown haze known as "smog" has been substantially abated after the passage of federal and state restrictions on automobile exhaust.

 

An energy crisis in 2001 led to rolling blackouts, soaring power rates, and the importation of electricity from neighboring states. Southern California Edison and Pacific Gas and Electric Company came under heavy criticism.

 

Housing prices in urban areas continued to increase; a modest home which in the 1960s cost $25,000 would cost half a million dollars or more in urban areas by 2005. More people commuted longer hours to afford a home in more rural areas while earning larger salaries in the urban areas. Speculators bought houses they never intended to live in, expecting to make a huge profit in a matter of months, then rolling it over by buying more properties. Mortgage companies were compliant, as everyone assumed the prices would keep rising. The bubble burst in 2007–8 as housing prices began to crash and the boom years ended. Hundreds of billions in property values vanished and foreclosures soared as many financial institutions and investors were badly hurt.

 

In the twenty-first century, droughts and frequent wildfires attributed to climate change have occurred in the state. From 2011 to 2017, a persistent drought was the worst in its recorded history. The 2018 wildfire season was the state's deadliest and most destructive, most notably Camp Fire.

 

Although air pollution problems have been reduced, health problems associated with pollution have continued. The brown haze that is known as "smog" has been substantially abated thanks to federal and state restrictions on automobile exhaust.

 

One of the first confirmed COVID-19 cases in the United States that occurred in California was first of which was confirmed on January 26, 2020. Meaning, all of the early confirmed cases were persons who had recently travelled to China in Asia, as testing was restricted to this group. On this January 29, 2020, as disease containment protocols were still being developed, the U.S. Department of State evacuated 195 persons from Wuhan, China aboard a chartered flight to March Air Reserve Base in Riverside County, and in this process, it may have granted and conferred to escalated within the land and the US at cosmic. On February 5, 2020, the U.S. evacuated 345 more citizens from Hubei Province to two military bases in California, Travis Air Force Base in Solano County and Marine Corps Air Station Miramar, San Diego, where they were quarantined for 14 days. A state of emergency was largely declared in this state of the nation on March 4, 2020, and as of February 24, 2021, remains in effect. A mandatory statewide stay-at-home order was issued on March 19, 2020, due to increase, which was ended on January 25, 2021, allowing citizens to return to normal life. On April 6, 2021, the state announced plans to fully reopen the economy by June 15, 2021.

 

- Ghoul Season

 

Promagic ➤ Asthi Nail Extentions | Access

Stiff ➤ Nightfang Set | Access

➭ maps.secondlife.com/secondlife/ACCESS/70/134/22

 

Ursidxe ➤ Waves Hairstyle (Ghoul Edt) | Spokzilla

➭ maps.secondlife.com/secondlife/Red%20Queen/242/133/22

_______________________

Ebody ➤ Reborn

Lelutka ➤ Briannon

_______________________

➤ Socials :

www.primfeed.com/killaazresident

www.flickr.com/photos/193999819@N05/

www.facebook.com/jai.carter.319247/

The Dubford terminus has been extended to the new housing development at Shielhill from this morning with both the 4 and X40 now serving the new estate.

 

62178 leads the way as the X40 with 62122 behind as the 4. Although the terminus is extended the bus stops have not been installed yet apart from the terminus itself, the kerbing for a bus stop is where the white car is parked. Access will be controlled via a bus gate located by the old terminus but the barrier has not been installed yet.

The size and extent of the Roman Empire required a professional standing army, and although Rome was not always at war, the troops had to be in a perpetual state of readiness. Training exercises, maneuvers, and drilling thus occupied much of the Roman soldier's time. Parades or tournaments, too, played an important part in maintaining morale and fighting effectiveness. These events involved mock battles in which the fighters were provided with highly decorative equipment, including masked helmets. This mask has the features of a handsome young man wearing an elaborate diadem, but others present the faces of easterners (Parthíans), women (Amazons), or mythical figures (Medusa).

 

Roman, 2nd century CE. No provenance.

 

Met Museum (Collection of Shelby White and Leon Levy), New York (L.2007.8.1)

 

Doel is a little village.

This village will be erase of the world with the extention of the Schelde river.

Some artists paint the houses to show on the world this uncredible fact.

Doel never die.

 

Doel est un petit village qui va être rasée de la carte du monde par l'extension de l'Escaut

 

Doel

Belgium location map.svg

Doel

Administration

Pays Belgique Belgique

Région Flandre Région flamande

Communauté Flandre Communauté flamande

Province Drapeau de la province de Flandre-Occidentale Province de Flandre-Orientale

Arrondissement Saint-Nicolas

Commune Beveren

Géographie

Coordonnées 51°18′″N 04°15′″E / Erreur d’expression : opérateur / inattendu, Erreur d’expression : opérateur / inattendu

Superficie 25,61 km²

Population 359 hab. (31/12/2007)

Densité 14 hab./km²

Autres informations

Gentilé

Code postal 9130

Zone téléphonique 03

Localisation de Doel au sein de Beveren

Localisation de Doel au sein de Beveren

modifier Consultez la documentation du modèle

 

Doel (appelé Den Doel dans le parler local) est un village situé dans l’extrême nord-est de la province belge de Flandre-Orientale, dans les marais du pays de Waas, sur la rive gauche de l’Escaut, large en cet endroit de quelque 1500 mètres par marée haute, en face de Lillo-Fort. Aujourd’hui intégré dans l’entité de Beveren, Doel était jusqu’en 1977 une commune autonome, d’une superficie de 25,61 km², et d’une population de quelque 1300 habitants (1972). Outre le village lui-même, l’ancienne commune de Doel comprend les hameaux de Rapenburg, Saftinge et Ouden Doel, et bien sûr, une vaste étendue de marais asséchés.

 

Depuis quelques décennies, le village se retrouve régulièrement projeté au centre de l’actualité belge, à double titre.

 

D’abord, il a été choisi, comme le village de Tihange dans la province de Liège, comme lieu d’implantation d’une des deux centrales nucléaires que compte la Belgique.

 

Ensuite, et plus récemment, il semble bien établi à présent que Doel doive s’ajouter à la liste des villages poldériens (si l’on nous permet ce néologisme) sacrifiés à l’expansion du port d’Anvers. En effet, l’évacuation totale de la bourgade, après expropriation de ses habitants, a été décidée en 1999 par l’autorité régionale flamande, pour faire place à de nouvelles installations portuaires. En dépit des résistances, et de la bataille juridique engagée par le comité d’action Doel 2020 (saisines du Conseil d’État, etc.), le sort de Doel paraît aujourd’hui scellé, et il faut craindre que les recours n’aient d’autre effet que d’en prolonger l’agonie. L’évacuation suit son cours, et à la date du 31 décembre 2006, Doel ne comptait déjà plus que 388 habitants.

Le nom de Doel (la combinaison oe se prononce comme un ou bref, API: /dul/) est attesté pour la première fois en 1267, sous la forme « De Doolen ». La signification précise demeure obscure; le terme pourrait être une référence à «dalen», vallées, au sens d’amas de sable creusés. Au Moyen Âge, les Doolen ont pu être des îlots au milieu de l’Escaut. Pour d’autres, Doel signifierait ‘digue, remblai, levée’. ‘Doel’ devint, après la domination française, la dénomination officielle.

 

La zone autour de Doel était à l’origine constituée de terres marécageuses et faisait partie d’une vaste étendue tourbeuse s’étirant d’est en ouest sur toute la Flandre zélandaise et le nord de la Flandre-Orientale. Au nord de Doel plus spécialement, dans ce qui est aujourd’hui le Verdronken Land van Saeftinghe, la couche de tourbe était particulièrement épaisse. À partir du XIIIe siècle, l’on procéda dans cette zone, qui au XIIIe siècle avait deux fois plus d’habitants que Doel, et qui hébergeait une abbaye cistercienne, à une exploitation intensive de la tourbe. Cette activité, fort lucrative, a induit une certaine prospérité dans la région.

 

L’extraction de tourbe dans la zone marécageuse eut pour effet d’abaisser le niveau du sol en de nombreux endroits et de rendre la zone vulnérable aux inondations. Dans le même temps, à partir du XIIe siècle, l’Escaut subissait de plus en plus l’emprise de la mer du Nord. Pour ces raisons, il advenait régulièrement à partir du XIVe siècle que Doel et les parties nord du Pays de Beveren fussent totalement inondées, déterminant la nécessité d’édifier des digues et d’aménager ainsi des polders.

 

Cependant, tout ce système, conjuguant poldérisation et extraction de tourbe, progressivement mis en place dans la région au cours du Moyen Âge, fut peu à peu anéanti, d’abord par une série d’inondations catastrophiques au XVIe siècle (dont la plus grave, en l’an 1570, connue sous le nom de Allerheiligenvloed, «marée de Toussaint», submergea entièrement, et à titre définitif, le marais de Saeftinghe), ensuite par les submersions, cette fois délibérément provoquées pour motifs stratégiques, durant la guerre de Quatre-Vingts Ans, notamment lors du siège d’Anvers par Alexandre Farnèse. La région était en effet alors le théâtre de combats dont l’enjeu était la maîtrise d’Anvers et de l’estuaire de l’Escaut. À cette même époque, elle fut pillée par deux fois, par des gueux (protestants) de Malines et par la soldatesque catholique royale. Les submersions volontaires ne purent empêcher Farnèse de prendre Anvers en 1585, mais les forces des États-généraux ayant réussi à s’emparer du fort de Liefkenshoek, sis au sud de Doel (et existant encore aujourd’hui), le village et le marais de Doel furent à partir de 1585 sous domination des États-généraux.

Le Hooghuis (1614).

Hooghuis : portique.

 

Lorsqu’arriva l’intermède de paix correspondant à la Trève de douze ans (1609-1621), la région entière n’était qu’une zone de désolation où marées et inondations de l’Escaut avaient libre carrière; tout était à refaire. Doel servait de point d’appui dans les opérations de guerre, et à la hauteur de l’actuel moulin se trouvait un fort abritant une garnison hollandaise. En 1614 fut accordée, par les États-Généraux de la République des Provinces-Unies, l’autorisation d’endiguer et d’assécher toute l’étendue autour de Doel. Cette décision signe l’acte de naissance de la bourgade de Doel sous sa forme actuelle, car, outre l’aménagement du marais, fut aussi commencé la construction, planifiée sur carte, du village. La disposition en damier des rues détermina une urbanisation géométrique, fort rare en ces latitudes. Les parcelles carrées ainsi formées furent ensuite bâties systématiquement, de telle façon qu’aucun jardin ne fût visible depuis la rue; ces jardins étaient (et sont encore) accessibles par d’étroits corridors aménagés entre les maisons et clos par des portillons, qu’autrefois on verrouillait pour la nuit.

 

Doel et le marais de Doel ont longtemps formé, de fait, une façon d’île, délimitée par l’Escaut d’une part, par des criques et des vasières d’autre part. Le marais de Doel s’étendait sur 1090 ha. La digue nord du marais de Doel, digue subsistant encore aujourd’hui, est la limite qui sépare le marais initial d’avec les marais aménagés ultérieurement, et permet de situer en partie les contours de cette ancienne île. Jusqu’au XVIIe siècle, Doel n’était en pratique guère accessible autrement qu’en bateau. Quant au marais de Saeftinghe, on renonça à l’endiguer, ce marais demeurant ainsi un verdronken land, une zone inondable au gré des marées; à l’heure actuelle, c’est une réserve ornithologique.

 

Au plan ecclésiastique, Doel dépendait de la paroisse de Kieldrecht et ne devint une paroisse autonome qu’en 1792. Cette même année, Doel fut attribué à l’empereur d’Autriche et vint à faire partie définitivement des Pays-Bas du Sud.

 

Lors des événements qui entourèrent l’indépendance belge en 1830, Doel subit le contrecoup de la bataille d’Anvers. En décembre 1832, les Belges, aidés de troupes françaises, réussirent à contraindre les Hollandais à céder Anvers, mais, après avoir investi le polder de Doel, ne purent cependant déloger les troupes hollandaises des forts de Liefkenshoek et de Lillo. Une garnison hollandaise continua donc d’occuper le fort de Liefkenshoek, et cela jusqu’à la signature d’un traité en 1839. Doel devint ensuite une commune autonome.

 

À partir de 1843 et jusqu’en 1945, Doel fut le siège du service de quarantaine chargé de contrôler les navires se rendant à Anvers. Le marais s’agrandit du polder Prosper (Prosperpolder, 1051 ha de terres arables), et, quelques décennies plus tard, du polder Hedwige (300 ha). À la fin du XIXe siècle, les deux tiers environ de la population doeloise vivaient de l’agriculture, et un tiers avait la pêche pour moyen de subsistance ; d’autre part, une sucrerie occupait une quarantaine de travailleurs.

 

Doel fut libérée en 1944 par des soldats britanniques et polonais. Le village eut cependant encore à souffrir des meurtrières bombes volantes V1, dont 68 tombèrent sur son territoire — 59 V1 et 9 V2 —, faisant 13 morts et détruisant totalement ou partiellement 35 maisons.

 

En 1975, Doel fusionna avec quelques communes environnantes pour constituer l’entité de Beveren.

 

Dans la bourgade, les rues sont disposées en damier, phénomène à peu près unique en Belgique : le plan se compose de trois rues parallèles à la digue, et de quatre autres rues qui les croisent à la perpendiculaire. Cette disposition remonte à la décision, prise au début du XVIIe siècle après les inondations stratégiques, de procéder à une poldérisation et un remembrement des terres autour de Doel, et est demeurée inchangée depuis.

 

* L’agglomération comprend plusieurs fermes et maisons bourgeoises. L’immeuble le plus ancien est le Hooghuis (litt. maison haute, classé monument historique), achevé de bâtir en 1614, dans le style renaissance flamand, avec monumental encadrement de porte en style baroque. L’intérieur n’est pas sans intérêt, avec ses plafonds en chêne et deux monumentales cheminées baroques du XVIIe siècle. L’édifice était au XVIIe siècle le siège de l’administration du polder, mais a aussi été le manoir appartenant à de riches bourgeois anversois; le Hooghuis est ainsi associé au nom de Rubens, cette demeure ayant été probablement la propriété de Jan Brandt, père d’Isabelle Brandt, la première épouse du peintre, et, ultérieurement, de Jan Van Broeckhoven de Bergeyck, qu’Hélène Fourment épousa en secondes noces, après le décès de Rubens.

* Le moulin, classé monument historique depuis 1946, est encastré dans la digue de l’Escaut. Il date du milieu du XVIIe siècle et figure parmi les plus anciens moulins en brique que compte la Flandre. Hors d’usage depuis 1927, le moulin est aujourd’hui aménagé en café-restaurant.

* L’église paroissiale, dédiée à Notre-Dame de l’Assomption, fut édifiée en style néoclassique entre 1851 et 1854 selon les plans de Lodewijk Roelandt, architecte municipal de Gand. Le mobilier cependant comprend des œuvres d’art plus anciennes, telles que des statues du sculpteur anversois H. F. Verbruggen (XVIIe siècle) et de E. A. Nijs (XVIIIe siècle). L’orgue est classé monument depuis 1980. L’église, endommagée suite à affaissements, fut entièrement restaurée entre 1996 et 1998. Les couches solides du sous-sol se situent à Doel à environ 11 mètres de profondeur, alors que les palées destinées à soutenir l’édifice ne s’enfoncent en terre que de 7 mètres. Cela explique pourquoi l’église penche assez fortement aujourd'hui, son clocher en particulier.

* Au nord du village, au-delà de la centrale nucléaire, à la hauteur du hameau Ouden Doel, se situent le long de l’Escaut les dernières vasières saumâtres que compte la Belgique. Ces vasières abritent le petit port de Prosperpolder et la réserve naturelle Schor Ouden Doel (51 ha).

* Doel possède un port de plaisance, constitué d’un unique bassin à marée, et un embarcadère où vient accoster le bac de Lillo-Fort, lequel effectue la traversée de l’Escaut tous les week-ends de mars à septembre.

* Doel attire de nombreux excursionnistes, en particulier pendant la période estivale. Un événement singulier est la Scheldewijding (bénédiction rituelle de l’Escaut), qui a lieu début août chaque année depuis 1975. Les festivités commencent par une messe célébrée en plein air. Ensuite, le collège des échevins (=adjoints au maire) se rend conjointement avec les conseillers communaux à un bateau amarré, en vue de la mise à l’eau d’une couronne de fleurs en commémoration des victimes de la mer et du fleuve. L’après-midi, après un spectacle naval sur l’Escaut, un cortège folklorique se met en branle, réunissant, en provenance des villages environnants, nombre de groupes et d’associations avec leurs géants et leurs sociétés musicales. Une marche aux flambeaux clôture la journée.

* En l’an 2000, une cogue (type de navire de commerce hauturier, naviguant au Moyen Âge entre les différents ports de la ligue hanséatique, en mer du Nord et en mer Baltique) a été mise au jour lors des travaux de terrassement en vue de la construction du bassin Deurganckdok. L’épave trouvée à Doel était enfouie à une profondeur entre -7 et -5m sous le niveau de la mer, dans un ancien bras ensablé de l’Escaut, connu sous le nom de Deurganck (= passage, cf. allem. Durchgang), qui autrefois communiquait directement avec le fleuve ; pour des raisons inconnues, la cogue vint échouer dans ce bras en 1404. La cogue de Doel (ainsi qu’il est désormais convenu de l’appeler) mesure environ 21m de long et 7m de large; sa hauteur conservée est de 2,5m environ. L’analyse dendrochronologique a permis d’établir que le chêne qui a fourni le bois du vaisseau a été abattu en Westphalie pendant l’hiver 1325-1326, ce qui fait de cette cogue une des plus grandes, des mieux préservées et des plus anciennes d’Europe. Une fois terminés les travaux de remise en état, la cogue sera (probablement) exposée dans le musée de la navigation de Baasrode, non loin de la ville de Termonde ; mais une maquette est d'ores et déjà visible au bezoekerscentrum (sorte d'écomusée), ouvert depuis septembre 2007 au fort de Liefkenshoek. Une deuxième cogue découverte au même endroit, mais moins bien conservée, date de 1328.

 

Les premiers projets d’expansion du port d’Anvers sur la rive gauche de l’Escaut datent de 1963 et prévoyaient que l’ensemble des polders du pays de Waas ainsi que Doel disparussent pour faire place à des bassins et à des terrains industriels. En 1968, une interdiction de construire entra en vigueur dans le village. Suite à la récession économique des années 70, ces plans d’expansion furent revus à la baisse, et l’on vit apparaître sur le plan de secteur (=plan d’occupation du sol) de 1978 la ligne dite De Bondtlijn (d’après le sénateur Ferdinand De Bondt), ligne qui allait d’est en ouest, et qui, passant tout juste au sud de Doel, limitait la zone d’extension portuaire à la partie sud des polders. L’interdiction de construire fut donc levée cette même année. Dans la première moitié des années 80 fut réalisé, au sud de Doel, le bassin Doeldok, lequel cependant n'a jamais été utilisé.

 

L’implantation industrielle moderne la plus ancienne à Doel fut la centrale nucléaire, à 1 km au nord du village, dont la construction fut entamée en 1969. Elle héberge quatre réacteurs (Doel I, mis en service en 1974, Doel II en 1975, Doel III en 1982, et Doel IV en 1985), ainsi que deux tours de refroidissement d’environ 170 mètres de hauteur.

 

En 1995 furent rendus publics les projets d’extension de l’Administration des voies navigables et des affaires maritimes (Administratie Waterwegen en Zeewezen) de l’autorité flamande, lesquels projets prévoyaient l’aménagement, un peu au sud de Doel, d’un nouveau bassin pour conteneurs, dénommé Deurganckdok. Dans la perspective de la réalisation de ce bassin, l’on se mit à s’interroger sur la vivabilité de Doel, et dans les années qui suivirent une lutte acharnée s’engagea avec comme enjeu la survie du village. En 1997 fut constitué le comité d’action Doel 2020, et des personnalités connues en Flandre, telles que l’ancien sénateur Ferdinand De Bondt, le cinéaste Frank Van Passel, et les trois prêtres Luc Versteylen (fondateur du parti vert flamand Agalev), Phil Bosmans (écrivain) et Karel Van Isacker (historien) s’associèrent au mouvement de protestation. Une prise de décision opaque et des bévues juridiques donnèrent lieu à de grands retards dans la construction du Deurganckdok et entretinrent pendant de longues années un état d’incertitude quant à l’avenir de Doel. Les habitants étaient divisés en, d’une part, ceux qui souhaitaient y rester et, d’autre part, ceux qui au contraire avaient fait choix de lutter pour obtenir un règlement d’expropriation clair et équitable. Le 1er juin 1999, le gouvernement flamand décida, après une modification provisoire du plan de secteur intervenue en 1998, que Doel devait disparaître de ce plan de secteur au titre de zone de résidence, toujours au motif de l’invivabilité du village, qualificatif récusé par les opposants.

 

Après le changement de gouvernement de la région flamande en 1999, une étude fut effectuée, sur insistance du parti vert Agalev, concernant la vivabilité de Doel après l’achèvement du nouveau bassin Deurganckdok. Cette étude cependant ne remit pas en cause la modification du plan de secteur, ni la décision déjà prise de faire disparaître Doel à terme.

 

Le 30 juillet 2002, le Conseil d’État suspendit la mise à exécution du plan de secteur tel que modifié, c'est-à-dire comportant notamment la requalification de Doel comme zone industrielle. C’est donc le plan de secteur de 1978, qui classe Doel comme zone résidentielle, qui garde force de droit. Toutefois, en vertu du Décret d’urgence (Nooddecreet) ou Décret de validation, adopté le 14 décembre 2001 au parlement flamand, le gouvernement flamand est habilité à délivrer, en vue de la construction du Deurganckdok, des permis de bâtir et à les faire sanctionner par le parlement. L’on escomptait pouvoir par cette voie contourner le plan de secteur. Le Nooddecreet était la réaction du gouvernement flamand face à la suspension des travaux du Deurganckdok imposé par un arrêté du Conseil d’État ; des comités d’action avaient en effet mis au jour des vices de procédure entachant les modifications apportées au plan de secteur. Le Nooddecreet, compte tenu qu’il interférait dans les procédures en cours, et tendait à contourner partiellement la protection juridique des citoyens, est considéré par beaucoup comme contraire aux principes de l’État de droit.

 

En octobre 1999 fut néanmoins engagée la construction du Deurganckdok, lequel fut inauguré en juillet 2005. Dès le printemps 1999 étaient venus à être connus d’autres projets encore, prévoyant notamment un deuxième grand bassin à conteneurs, le controversé Saeftinghedok (cf. ci-dessous), qui serait creusé à l’emplacement même de la petite agglomération. La mise en œuvre de ces projets reste cependant incertaine. Une décision à ce sujet est attendue au plus tôt en 2007.

 

Un nouveau « plan stratégique », que la Région flamande et les autorités portuaires anversoises ont achevé de mettre au point en 2007, devrait être approuvé bientôt. Le plan prévoit de requalifier en zone portuaire toute la zone située au nord d’une ligne Kieldrecht-Kallo (et donc englobant Doel), jusqu’à la frontière néerlandaise. La construction d’un nouveau bassin à marée, le Saeftinghedok, serait alors possible, moyennant la poursuite des expropriations.

 

Partisans et détracteurs s’opposent à propos de l’opportunité de ce bassin. Celui-ci a un fervent défenseur en la personne de Marc Van Peel, depuis fin 2006 échevin (=adjoint au maire) aux affaires portuaires de la municipalité d’Anvers. Selon M. Van Peel, l’extension du port d’Anvers est une nécessité, compte tenu, d’une part, de la croissance prévisible du trafic de conteneurs, lequel est passé, en 2007, de 7 à 8 millions d’ÉVP, et d’autre part, de ce que le port d’Anvers sera apte, dès 2008, grâce aux travaux d’approfondissement de l’estuaire qui ont été réalisés, à accueillir des porte-conteneurs d’une capacité jusqu’à 12.500 ÉVP. Si cette croissance se poursuit à ce même rythme, on peut prévoir que le Deurganckdok sera parvenu à saturation aux alentours de 2012. Or, les seules possibilités d’expansion se trouvent sur la rive gauche, dans les marais de Doel.

 

Les opposants au projet vont valoir, étude récente de la Ocean Shipping Consultants à l’appui, que la conteneurisation des marchandises pourrait atteindre bientôt son plafond, et que la croissance prévisible du trafic pourrait être moindre dans les dix années à venir que dans les années récentes. Par ailleurs, à l’heure actuelle, le Deurganckdok est loin d’avoir épuisé toute sa capacité, et il apparaît de surcroît que le rendement, exprimé en ÉVP par hectare, se situe, au port d’Anvers, avec un chiffre de 18.000 seulement, très en deçà de ce qu’il est à Rotterdam ou à Hambourg, où l’on atteint les 30.000 ÉVP par hectare. Dès lors, au lieu d’un supposé manque de capacité, ce serait plutôt d’une grande réserve de capacité (resp. d'une surcapacité, si le Saeftinghedok devait être construit) qu’il pourrait être question, de sorte que moyennant certaines améliorations techniques, et éventuellement un allongement du Deurganckdok, il devrait être possible de faire face à l’augmentation du trafic conteneurs, et ce, selon les calculs du parti écologiste Groen!, au moins jusqu'en 2027.

 

Dès 1999, les habitants qui le désiraient pouvaient se faire exproprier. Les maisons expropriées passaient aux mains de la Maatschappij voor Grond- en Industrialisatiebeleid van het Linkerscheldeoevergebied (Société de gestion foncière et d’industrialisation de la Rive gauche de l’Escaut, en abrégé Maatschappij Linkeroever), cependant les habitants expropriés bénéficiaient d’un droit d’habitation, garanti initialement jusqu’au 1er janvier 2007. Fin 2006, l’administration fit savoir aux habitants que le droit d’habitation serait prorogé de manière provisoire.

 

En même temps fut nommé en 1999 un médiateur social, chargé de mettre à exécution le plan d’accompagnement social et d’assister les habitants qui quittent le village volontairement. Le 31 décembre 2003, ce plan social vint à son terme. Cette manière de procéder a permis de rendre exsangue, en seulement quelques années et sans coup férir, une grande partie du village: le 1er mai 2003 ne vivaient plus dans le centre de Doel que 214 des 645 habitants qui étaient inscrits au 20 janvier 1998. Le chiffre de population réel dans le centre s’élevait toutefois, au 1er mai 2003, à 301. Le 1er septembre 2003, l’école communale fut fermée après constatation que seuls 8 élèves s’y étaient inscrits.

 

Depuis lors, si le nombre d’habitants officiel a poursuivi sa baisse (plus que 202 en mars 2006), le nombre réel s’est progressivement accru. Cela s’explique, pour petite partie, par l’arrivée de nouveaux locataires dans certaines maisons expropriées, et pour majeure partie par le fait que des squatteurs avaient occupé les immeubles vacants (les estimations se situent entre 150 et 200). Cet état de choses fut longtemps toléré par la Société propriétaire des maisons vacantes et par la municipalité de Beveren.

 

Début 2006, les médias se sont de nouveau intéressés à Doel en raison du grand nombre de squatteurs. Cela concourut à répandre dans le public l’idée que Doel s’était dans une certaine mesure muée en une zone de non-droit, où l’on pouvait sans problème s’approprier un logement vacant, ce qui, à son tour, eut pour effet d’attirer de nouveaux squatteurs et de provoquer une vague de cambriolages. Le 22 mars 2006, le bourgmestre (=maire) de Beveren annonça que les contrôles de police seraient intensifiés à Doel et que la tolérance zéro serait dorénavant en vigueur et toute activité illégale réprimée. Certains squatteurs cependant demandent à régulariser leur situation.

 

Début septembre 2007, le tribunal des référés de Termonde a interdit la démolition de logements à Doel. La Maatschappij Linkeroever avait demandé quarante permis de démolition, dont une vingtaine avaient été accordés entre-temps. Le gouvernement flamand souhaite que 125 immeubles au total — soit environ une moitié des maisons du village —, déjà acquis par l’autorité flamande, aient disparu d’ici fin 2007 ; cela du reste rejoint sa décision de mettre un terme final au droit d’habitation (woonrecht) en 2009 : toutes les maisons qui viendraient ainsi à se trouver vacantes seraient ensuite démolies. Cependant, quelques habitants de Doel, soutenus en cela par le comité d’action Doel 2020, avaient saisi le tribunal de Termonde afin d’empêcher les démolitions. Sur le plan d’occupation du sol, Doel reste classé en zone d’habitation, le nouveau plan de secteur qui requalifiait Doel en zone industrielle ayant en effet quelques années auparavant été suspendu par le Conseil d’État. Le président du tribunal a jugé que les travaux de démolition seraient dommageables aux habitants restés sur place et dépasseraient les limites de la simple incommodation.

 

Par ailleurs, et dans le même temps, une délégation des habitants de Doel s’est rendue au Parlement européen à Bruxelles pour protester contre la démolition programmée de 125 logements. La délégation a remis une requête à la Commission des pétitions du Parlement européen.

 

Source wikipédia

Saint Thomas Church in Midtown Manhattan in New York.

 

In 1823 members of three Episcopal parishes in Lower Manhattan collaborated to organize a new episcopal church in New York. These included William Backhouse Astor, a wealthy Manhattan landowner; Charles King, later president of Columbia University; and jurist William Beach Lawrence. The congregation came from Grace Church, Trinity Church, and St. George's Church.

 

The church opened in 1826 and was described as "the best specimen of Gothic in the city." The location was the northern extent of developed settlement in Manhattan during the early 19th century. It was designed in a Gothic Revival style by architect Joseph R. Brady and John McVickar, professor of moral philosophy at Columbia College (now Columbia University).

 

The first Saint Thomas's Church was destroyed by fire in 1851 and the congregation built a new church at the same location. By the 1860s the district had "degenerated into anchorage for cheap dance halls and concert salloons" This led to the congregation seeking to relocate.

 

The third church was built from 1865 to 1870 at the corner of 53rd Street and Fifth Avenue based upon a design by Richard Upjohn and his son Richard Michell Upjohn. This structure, in a neighbourhood at the time dominated by the mansions of Manhattan's upper class, featured a prominent 260-foot (79 m) high tower and a bas-relief reredos by Augustus Saint-Gaudens and murals by John LaFarge. Though the new Saint Thomas's was a parish church, its location and design evoked that of a cathedral.

 

The fourth and current church, designed in 1906, was built from 1911 to 1913 under a design by Ralph Adams Cram and Bertram Grosvenor Goodhue of the architectural firm of Cram, Goodhue and Ferguson.

 

Information Source:

en.wikipedia.org/wiki/Saint_Thomas_Church_(Manhattan)

 

A proof which is often advanced in favor of religion, but which is rarely understood to its full extent, is the argument of the moral efficaciousness of Divine Legislation: indeed, what does human society become if it is deprived of a Law founded upon the authority of God?

 

The unbelievers, who as a general rule have but a highly restricted and partially false idea of human nature (otherwise they would not be unbelievers) will answer that it suffices to replace the religious Law with a civil Law founded upon the common interest; now the opinion of the "free thinkers" concerning the public good depends upon their scale of values, hence upon their idea of man and therefore of the meaning of life. But what has been instituted by an individual can always be abolished by another individual; philosophies change with tastes, they follow the downward slope of history, because as soon as man is detached from his reason for existence, rooted in God, he can only slide downwards, in conformity with the law of gravity which is valid for the human order as well as for the physical order, notwithstanding the periodic renewal effected by the religions, the sages and the saints.

 

Now the fact that the Divine Law, insofar as it is fundamental and thereby universal, is definitively the only efficacious one - to the degree that a Law can and must be so - this fact shows that it is a Message of Truth; it alone is incontestable and irreplaceable.

 

To be sure the contemporary world still possesses codes and civil laws, but even so for the general mentality there is less and less an authority which is such "by right", and not merely "in fact". Moreover, the Law is made to protect not only society, but also the individual prone to offense; if the "secular arm" inspires fear to the degree that badly intentioned men feel threatened by it, on the other hand these same men have no intrinsic motive not to follow their inclinations, outside the fear of God. The threat of human justice is uncertain, hence relative; that of the divine justice is absolute; for it is possible to escape men, but certainly not God.

 

In summary: one indirect proof of God is that without Divinity there is no authority, and without authority there is no efficacy; that is to say that the religious Message imposes itself - apart from its other imperatives - because no moral and social life is possible without it, except for a brief period which, without admitting it, is still living off the residues of a disavowed heritage.

 

And this brings us to another extrinsic proof a contrario of God, although it is fundamentally the same: it is a fact of experience that the common man, on the whole, who is not disciplined by social necessity and who precisely is only disciplined by religion and piety, decays in his behaviour as soon as he has no more religion containing and penetrating him; and experience proves that the disappearance of faith and of morals brings about that of personal dignity and of private life, which in fact only have meaning and value if man possesses an immortal soul.

 

It is hardly necessary to recall here that believing peasants and artisans are often of an aristocratic nature, and that they are so through religion; without forgetting that aristocracy in itself, namely nobility of sentiment and comportment and the tendency to control and transcend oneself, derives from spirituality and draws its principles from it, consciously or unconsciously.

 

What the people need in order to find a meaning in life, hence a possibility of earthly happiness, is religion and the crafts: religion because every man has need of it, and the crafts because they allow man to manifest his personality and to realize his vocation in the framework of a sapiential symbolism; every man loves intelligible work and work well done.

 

Now industrialism has robbed the people of both things: on the one hand of religion, denied by scientism from which industry derives, and rendered unlikely by the inhuman character of the mechanistic ambience, and on the other hand the crafts, replaced precisely by machinism; so much so that in spite of all the "social doctrines" of the Church and the nationalistic bourgeoisie, there is nothing left for the people which can give a meaning to their life and make them happy.

 

The classic contradiction of traditional Catholicism is to want to maintain the social hierarchy, in which it is theoretically right, even while accepting whole-heartedly (as an acquisition of the "Christian civilization" which in fact has long been abolished) the scientism and the machinism which precisely compromise this hierarchy by cutting the people off, in fact, from humankind.

 

The inverse error is founded on the same cult of technology, with the difference that it is detrimental to the bourgeoisie rather than to the common people and that it aims at reducing the entire society to mechanistic inhumanity while on the other hand presenting it with an "opium" made of bitterness and frigidity which kills the very organ of happiness; for to be happy it is necessary to be a child, happiness being made of gratitude and confidence, humanly speaking.

 

The machine is opposed to man, consequently it is also opposed to God; in a world where it poses as norm, it abolishes both the human and the divine. The logical solution to the problem would be the return (which in fact has become impossible without a divine intervention) to the crafts and at the same time to religion – and thereby to an ambience which, by not falsifying our sense of the real, does not make unlikely what is evident.

 

One of the greatest successes of the devil was to create around man surroundings in which God and immortality appear unbelievable. (And this certainly is not, in spite of all illusions, "Christian civilization".)

 

(It will undoubtedly be objected that the Church could not compromise itself by opposing that "irreversible" phenomenon which is industrialism; we would reply first of all that the truth has precedence over any consideration of opportuneness or of "irreversibility", and then that the Church could always have affirmed its doctrinal position, to all intents and purposes, without having to be unrealistic on the level of facts; it could moreover have opted, with perfect logic and in accord with its entire past, for the monarchist and traditional right-wing which upheld it by definition, without having to compromise itself in the eyes of some, with the ambiguous "right" born in the XIXth century in the shadow of the machine.)

 

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Excerpt from the Divine to the Human by Frithjof Schuon

 

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image: The Facundus Codex - illustration for Rev 8:7-8

A trip up the Bluebell Railway's recently opened extention in 2013. To give some idea of the vast task, the spoil was up to the under side of the bridge. The remains of the tip is still under the train!

Landsat image of extent of wildfires in Sonoma and Napa Counties, California. The deep-red colored areas in this image are where the fires burned grasses, trees, and buildings, including homes, in the region. The image includes Healdsburg (near upper-left), Petaluma (near bottom-center), Dilon Beach and mouth of Tomales Bay (near lower-left), Vacaville (on right edge), and Lake Berryessa (near upper-right); also included in this view are two boundaries of of the image (to the lower-left and upper-left).

 

This is a high-resolution, false-color satellite image, from Landsat 8; image acquired November 20, 2017. Please place your cursor above the image, then click on the image in order to see more detail; click on the image a second time to get back to your normal viewing.

Satellite data reveal how the new record low Arctic sea ice extent, from Sept. 16, 2012, compares to the average minimum extent over the past 30 years (in yellow). Sea ice extent maps are derived from data captured by the Scanning Multichannel Microwave Radiometer aboard NASA's Nimbus-7 satellite and the Special Sensor Microwave Imager on multiple satellites from the Defense Meteorological Satellite Program.

 

Credit: NASA/Goddard Scientific Visualization Studio

 

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The frozen cap of the Arctic Ocean appears to have reached its annual summertime minimum extent and broken a new record low on Sept. 16, the National Snow and Ice Data Center (NSIDC) has reported. Analysis of satellite data by NASA and the NASA-supported NSIDC at the University of Colorado in Boulder showed that the sea ice extent shrunk to 1.32 million square miles (3.41 million square kilometers).

 

The new record minimum measures almost 300,000 square miles less than the previous lowest extent in the satellite record, set in mid-September 2007, of 1.61 million square miles (4.17 million square kilometers). For comparison, the state of Texas measures around 268,600 square miles.

 

NSIDC cautioned that, although Sept. 16 seems to be the annual minimum, there's still time for winds to change and compact the ice floes, potentially reducing the sea ice extent further. NASA and NSIDC will release a complete analysis of the 2012 melt season next month, once all data for September are available. To read more go to: www.nasa.gov/topics/earth/features/2012-seaicemin.html

 

NASA image use policy.

 

NASA Goddard Space Flight Center enables NASA’s mission through four scientific endeavors: Earth Science, Heliophysics, Solar System Exploration, and Astrophysics. Goddard plays a leading role in NASA’s accomplishments by contributing compelling scientific knowledge to advance the Agency’s mission.

 

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Deutschland - Baden-Württemberg - Kaiserstuhl

 

The Kaiserstuhl (German: [ˈkaɪzɐʃtuːl], lit. "Emperor’s Chair") is a range of hills in the state of Baden-Württemberg in southwest Germany with a maximum height of 556.6 metres (1,826 ft). It is of volcanic origin and located in the southwest of the state in the counties of Emmendingen and Breisgau-Hochschwarzwald. In terms of natural regions it is considered to be a part of the Upper Rhine Plain.

 

Name

 

The name "Kaiserstuhl" is believed to refer to King Otto III, who held court near Sasbach on 22 December 994. From then on, the whole hill range was called the Königsstuhl – the King’s Chair. In May 996, Otto III was crowned Emperor and the King’s Chair eventually became the Emperor’s Chair – "Kaiserstuhl". Reliable sources mention the name Kaiserstuhl only as early as 1304 and historians thus suppose that the term Kaiserstuhl was not coined until the 13th century.

 

Geography

 

Location

 

The Kaiserstuhl is situated in South Baden, mainly in Breisgau-Hochschwarzwald county or district. However, the smaller northern part belongs to Emmendingen. Within the Upper Rhine Plain it is situated about 16 km northwest of the city of Freiburg, right next to the eastern bank of the Rhine and a short distance west of the Dreisam. It reaches up to 377 metres above the level of the Rhine downstream (179.5 m a.s.l.) from the weir close to Burkheim.

 

At its greatest extent, from the Michaelsberg near Riegel in the northeast, to the Fohrenberg, by Ihringen in the southwest, the Kaiserstuhl is about 15 km long. Its maximum width is about 12.5 km.

 

Hills

 

The hills of the Kaiserstuhl include the following (sorted by height in metres above sea level):

 

Totenkopf (556.6 m), 1.9 km east of Bickensohl; with the Vogtsburg 1 telecommunication tower and Neunlinden observation tower

Eichelspitze (521.3 m), 2.8 km northwest of Bötzingen

Katharinenberg (492.4 m), 1.3 km southeast of Amoltern

Bisamberg (469.0 m), 1.2 km south of Amoltern

Staffelberg (446.0 m), 1.5 km northwest of Schelingen

Badberg (432.7 m) (protected area), 1.5 km east of Oberbergen

Holzeck (431.9 m), 1.7 km northeast of Ihringen; with tower

Hochbuck (374.8 m), 900 m south of Achkarren

Schlossberg (352.1 m), 500 m northwest of Achkarren; with Höhingen Castle ruins

Böselsberg (340.1 m), 500 m northwest of Wasenweiler

Büchsenberg (283.7 m), 1.3 km west of Achkarren

 

Geology

 

The formation of the Kaiserstuhl volcano during the Tertiary was the climax and at the same time the end of volcanic activity in the Upper Rhine Valley Rift. Volcanism started as early as the Cretaceous Period. Volcanic landforms include heavily eroded volcanic vents. The Kaiserstuhl is the only larger volcano from this period in the rift valley. Geologically the Kaiserstuhl can be divided into two parts: the sedimentary and volcanic part. Due to these peculiarities the Kaiserstuhl has been labeled one of the most important national geotopes.

 

Sedimentary base

 

The horizontal sedimentary layers forming the eastern third of the Kaiserstuhl date back to the Jurassic and the Tertiary long before the volcanic activity. Important stratigraphic outcrops include the Hauptrogenstein (local oolite) which is found mainly near the village of Riegel and the Pechelbronner Schichten (local Tertiary layers in the South German Scarplands) near Bötzingen. During the formation of the Upper Rhine Plain this part of the Kaiserstuhl sloped less in respect to its surrounding area – and thus appears as a so-called horst. In terms of its geological structure and the sequence of its escarpments, the Kaiserstuhl is comparable to the nearby Tuniberg, Nimberg and also to the Schönberg, which is situated south of the city of Freiburg.

 

Volcanic activity

 

Petrologically the volcanic Kaiserstuhl is an alkali-carbonate rock formation. The volcanic rocks making up a large part of the central and western Kaiserstuhl were the result of numerous volcanic eruptions during the Miocene, about 19 to 16 million years ago. They cover parts of the sedimentary base of the eastern Kaiserstuhl, which is why in some places changes in the base’s mineralogical composition occurred. The driving force behind this process of contact metamorphism was an increase in temperature. Due to the alternate eruption of tephra and lava flows from several vents a complex stratovolcano came into existence. Some of the rising magma solidified as volcanic intrusions below the surface – and today forms the central part of the Kaiserstuhl. Laterally rising phonolite magma also intruded into the sedimentary base of the Eastern Kaiserstuhl. Several hundred metres of the original volcano have been eroded.

Volcanic rocks

 

The entire volcanic Kaiserstuhl consists of rock types that contain feldspathoid minerals and olivine and are undersaturated with SiO2. Most igneous rocks at the surface are leucite-tephrites, with subordinate phonolites, limburgites, and olivine-nephelinites (at the Limberg Mountain near Sasbach), the last of which is rich in xenoliths from the Earth’s mantle. Carbonatite ignimbrite and lapilli are local peculiarities; they can be found in places in the western part of the Kaiserstuhl (Henkenberg near Burkheim, Kirchberg near Oberrotweil).

 

The subvolcanic and intrusive rocks of the central Kaiserstuhl are plutonic equivalents of the erupted material (essexite, carbonatite and coarse-granular phonolite). Several local terms which do not carry official status with the International Union of Geological Sciences have been used for different varieties of the intrusive rocks. Of major scientific interest is the consolidated carbonatite near Altvogtsburg und Schelingen. It is a quite rare volcanic rock, which crystallized from a carbonate magmatic melt rather than a silicate one. Given its unusual composition for an igneous rock, the magmatic nature of the carbonatite was not proposed for a long time and remained doubtful subsequently. An alternative interpretation was that it was a metamorphically altered sedimentary rock, examples of which can be found nearby. Only in the 1950s and 1960s did research prove that it was a carbonatite; one of the clues was identification of the eruptive carbonatites found in the western part of the Kaiserstuhl. The carbonatite contains the niobium rich pyrochlore; attempts to mine the carbonatite rock for niobium were carried out in the middle of the 20th century, but the amount turned out to be too small to be economical.

 

Minerals

 

For a long time the Kaiserstuhl has been known for rare minerals. Examples include the quarries at the Limberg (zeolites), Badberg (carbonatites), Orberg and Fohberg. Well-crystallized minerals can be found predominantly in clefts or cavities in the volcanic rock.

 

Loess

 

The Kaiserstuhl is today largely covered by a Quaternary loess layer, a loosely cemented sediment. It is derived from other rocks through erosion and is then transported by the wind. The loess at the Kaiserstuhl – as in all the peripheral areas of the Upper Rhine Valley – was formed during the last Ice Age. Large parts were bare of vegetation and so loess was winnowed out from the Rhine sediments. It was then deposited in the periglacial area (i.e. ice-free, but surrounded by glaciers) at the Kaiserstuhl. The major process active here was frost weathering resulting in crushed rocks. The wind blew strongly, as there was no vegetation that could have moderated it – entraining the lightest material and depositing it at obstacles like the Kaiserstuhl. Deposition took place northeast of the Kaiserstuhl, as the winds blew from the southwest.

 

The higher the place of sedimentation, the thinner the layer of the sedimented material is. At the Kaiserstuhl the thickness of the loess layer varies between 10 and 40 metres. There are, however, also areas in the southwest where no loess has been deposited. The Northern Limestone Alps are considered the main source of the Kaiserstuhl loess. A rust-coloured band occurs at irregular intervals. It developed as a new material and did not arrive regularly but in phases of different intensities. In a phase of weak sedimentation the material on top weathered – and the calcium carbonate was washed out. It then precipitated further down and formed a particular type of soil horizon, which contains concretions of calcium carbonate.

 

The Kaiserstuhl loess soils are used for intensive farming, as they offer good aeration, high water storage capacities and good mechanical qualities. Besides, as a result of farming deep narrow ravine-like paths developed.

 

As the loess developed over time it is, furthermore, significant for flood control. Sponge-like, it absorbs and then gently releases rainfall. This quality is however lost when bulldozers, employed to construct large terraces for viticulture, compress the loess.

 

Climate

 

General

 

The Kaiserstuhl is one of the warmest regions in Germany. The winters are relatively mild for the area, and the summers are warm or even hot, with possible average temperatures of over 20 °C (68 °F) in July and August. Because of its loess covered volcanic soils it is a very good wine-producing region. The climatic situation of the Kaiserstuhl is outstanding in the area. It is rain-shadowed by the Vosges Mountains, under the climatic influence of the Belfort Gap and is characterized by a drier and hotter climate, which one would rather expect not to be typical of the area. Despite this, winters remain cold and dry, and summers wet, in comparison with Mediterranean climate (which instead has a rainfall peak during winter, which can see few frost days, and a dry season in summer).

 

Meteorological data

 

The average annual temperature is 9.9 °C (49.8 °F), with 50–60 days with a maximum temperature above 25 °C (77 °F) as well as 60–70 days with a minimum temperature below 0 °C (32 °F). This illustrates a special feature of the Kaiserstuhl: it is characterized by its relatively extreme climate. The average difference between the lowest and the highest average temperatures within one year is 18.5 °C (65.3 °F). The mean precipitation at the Kaiserstuhl is approximately 600–700 millimetres (24–28 in), with about 1,720 hours of sunshine per year.

 

Flora and fauna

 

The climate of the Kaiserstuhl also explains the vast richness of thermophile flora and fauna. The Kaiserstuhl is for example one of the places with the largest variety of orchids in Europe – more than 30 species have been recorded. Among the vines wild grape hyacinths sprawl and along acclivities iris plants blossom. Furthermore, sand lizards (lacerta bilineata) and praying mantis (Mantis religiosa) live here – species which mainly occur in the Mediterranean area. (However, according to the latest research results the sand lizard presumably belongs to the allochthonous species of the European green lizard (Lacerta viridis)). The pubescent oak (Quercus pubescens) is a Xerophyte and normally only occurs in Southern Europe, but is also able to survive at the Kaiserstuhl. This species has a disjunct distribution, which means away from its normal habitat. It is a relict of a postglacial warm period where there had been a much warmer climate around the Kaiserstuhl. After the end of the warm period only the named species were able to survive. Besides there is a larger population of the May beetle (Melolontha melolontha). In spite of protests from conservationists the May Beetle is controlled by the use of insecticides.

 

Changes in landscape

 

The terrain of the Kaiserstuhl has been altered by the people living there since it was settled. The loam there is strongly susceptible to erosion as a result of soil cultivation, thus terraces had to be added, which were then mostly used as vineyards, as well as fruit growing or for other agricultural uses. As a result, the typical small "patio" hillsides and the streaked loess sunken roads typical of the region came into being.

 

To start with, it was for this reason that smaller terraces were merged in around 1950, this resulted in large scale reallocation, which turned parts of the original landscape completely upside down.

 

The phases of this reallocation were:-

 

Small-scale realignment between 1950 and 1960. At the same time the terrain was generally modified by manual labour with the help of in-house machines. During this time approximately 950 hectares were enclosed by the farmland consolidation authority.

Between 1960 and 1970 the loess slopes were more comprehensively modified, whereby large rectangular terraced areas with corresponding high embankments were made. The terraces were arranged with mountain like slopes so that now only the multiple slope edges are visible from the valley. About 650 hectares of the surface were styled in this way.

The plans to create large-scale terraces made between 1970 and 1976 were executed with the help of heavy machinery, changing the landscape radically. Before the original, naturally formed, depressions had still been visible in the gentle hillsides with only small terraces. Natural and man-made structures existed side by side. However, these small-scale structures were then obliterated completely. Monstrous areas resembling fortresses and entirely incongruous to the region were created. The total wine-growing area of the terraces was 630 ha. As the embankments and other areas exceeded the size of the wine-growing areas, the changes affected more than twice the newly created arable area. The land reforms of Oberrotweil-Oberberg, Ihringen-Abtsweingarten, Eichstetten-Hättlinsberg and Endingen am Kaiserstuhl-Schambach are examples of this phase.

The last phase of wine-growing land reforms was realized between 1976 and 1982. Due, in part, to protests against plans for further large scale terraces the changes were not as radical as the previous phase: the maximum height for embankments was "limited" to 10 m and their shapes were "made smooth and adjusted to the landscape" (Mayer 1986, citation translated). This procedure was, for example, applied to about 330 ha of wine-growing area in Oberbergen-Baßgeige or in Bickensohl-Herrenstück.

 

From 1977 on, several longer periods of enhanced precipitation caused damage to the embankments. During one week in May 1983 for example, the amount of precipitation was so large that in some areas it was equivalent to one third of the annual average, causing great damage in the modified areas.

 

The surfaces of the acclivities often slid off together with the vegetation. Former valleys, which had been blocked due to re-allocation, were flushed out. In some terraces dramatic shear failures developed. In addition extensive, devastating frost damage occurred; due to the incline of the mountainside at the surfaces of the acclivities, cold air pockets were formed in which the vines in bloom were frostbitten. Additionally substantial frost damage occurred in the woody part of the vines, especially in the vineyards which were situated in lower regions. In earlier times fruit had mostly been grown here but later this was changed to vineyards.

 

The activity of the farmland consolidation authority was narrowed to repairing and partly to rescheduling which at least was meant to correct the most severe consequences of the transformations from 1982 on.

 

Hiking

 

There are many opportunities for hiking in the Kaiserstuhl. The best known trail is the North-South Trail (check mark: blue rhomb on yellow background) from Endingen across the Katharinenberg and the Totenkopf and the Neunlinden viewing point to Ihringen. From the trail there are panoramic views over the Black Forest, the Upper Rhine Valley and the Vosges.

 

(Wikipedia)

 

Der Kaiserstuhl ist ein bis 556,8 m ü. NHN hohes, kleines Mittelgebirge vulkanischen Ursprungs in der Oberrheinischen Tiefebene. Es erhebt sich im Südwesten von Baden-Württemberg (Deutschland), in den Landkreisen Emmendingen und Breisgau-Hochschwarzwald.

 

Namensdeutung

 

Seinen Namen hat der Kaiserstuhl vermutlich von König Otto III., der bei Sasbach am 22. Dezember 994 einen Gerichtstag abhielt. Nach diesem Gerichtstag wurde das ganze Gebirge als „Königsstuhl“ bezeichnet. Nachdem Otto III. im Mai 996 zum Kaiser gekrönt worden war, wurde aus dem „Königsstuhl“ der „Kaiserstuhl“. Nachweislich belegt ist die Bezeichnung „Kaiserstuhl“ erst seit 1304. Historiker vermuten, dass der Begriff „Kaiserstuhl“ nicht vor dem 13. Jahrhundert entstand.

 

Geographie

 

Lage

 

Naturräumlich wird der Kaiserstuhl zum Oberrheinischen Tiefland gezählt und stellt dort die Haupteinheit 203 dar. Er befindet sich in Südbaden zum Großteil im Landkreis Breisgau-Hochschwarzwald, der kleine Nordteil gehört zum Landkreis Emmendingen. Innerhalb der Oberrheinischen Tiefebene liegt er etwa 16 km nordwestlich der Großstadt Freiburg, direkt östlich des Rheins und etwas westlich der Dreisam. Er erhebt sich maximal 377,1 m über den Rhein unterhalb (179,5 m) des Stauwehrs bei Burkheim.

 

In seiner weitesten Ausdehnung vom Michaelsberg bei Riegel im Nordosten bis zum Fohrenberg bei Ihringen im Südwesten ist der Kaiserstuhl rund 15 km lang, seine größte Breite beträgt etwa 12,5 km.

 

Berge

 

Zu den Bergen, Erhebungen und deren Ausläufern des Kaiserstuhls gehören – sortiert nach Höhe in Meter (m) über Normalhöhennull[1]:

 

Totenkopf (556,8 m), 1,9 km östlich von Bickensohl; mit Fernmeldeturm Vogtsburg-Totenkopf und Aussichtsturm Neunlinden

Eichelspitze (521,3 m), 2,8 km nordwestlich von Bötzingen mit dem Eichelspitzturm

Katharinenberg (491,9 m), 1,3 km südsüdöstlich von Amoltern

Bisamberg (469,6 m), 1,2 km südlich von Amoltern

Staffelberg (447,6 m), 1,5 km nordnordwestlich von Schelingen

Badberg (432,7 m) (Naturschutzgebiet), 1,5 km östlich von Oberbergen

Holzeck (431,9 m), 1,7 km nordnordöstlich von Ihringen; mit Sendeturm

Hochbuck (375,2 m), 900 m südlich von Achkarren

Schlossberg (351,9 m), 500 m nordwestlich von Achkarren; mit Burgruine Höhingen

Böselsberg (340,1 m), 500 m nordwestlich von Wasenweiler

Hochberg, (288,7 m), 900 m nordöstlich von Jechtingen

Büchsenberg (283,7 m), 1,3 km westlich von Achkarren

 

Geologie

 

Die Entstehung des Kaiserstuhlvulkans im Tertiär stellt sowohl den Höhepunkt als auch den Schlusspunkt der vulkanischen Aktivität im Oberrheingraben dar. Diese begann schon in der Kreidezeit und zeigt sich in zahlreichen, heute tief erodierten Vulkanschloten. Der Kaiserstuhl ist der einzige größere Vulkan aus dieser Zeit im Bereich des Oberrheingrabens. Dieser trifft hier auf den Bonndorfer Graben, der über den Hegau zum Bodensee führt. Gegen Ende des Oligozäns drang Magma empor, erstarrte jedoch noch unter der Erdoberfläche. Erst im Miozän kam es zu einem Durchbruch und zu großflächigen Lavaströmen. Geologisch gesehen lässt sich der Kaiserstuhl in einen sedimentären und einen vulkanischen Teil gliedern. Aufgrund dieser Besonderheiten wurde der Kaiserstuhl als eines der bedeutendsten nationalen Geotope Deutschlands ausgezeichnet.

 

Sedimentärer Sockel

 

Die das östliche Drittel bildenden, nahezu horizontal lagernden Sedimentgesteine wurden lange vor der vulkanischen Aktivität zu Zeiten des Juras und Tertiärs gebildet. Wichtige aufgeschlossene stratigraphische Einheiten sind der Hauptrogenstein (hauptsächlich in Riegel) und die Pechelbronner Schichten (in der Gegend von Bötzingen). Dieser Teil des Kaiserstuhls wurde während der Entstehung des Oberrheingrabens weniger stark als seine Umgebung abgesenkt und stellt einen sogenannten Horst dar. Er entspricht im Aufbau und der Schichtenfolge äquivalenten Strukturen im näheren Umkreis, wie dem Tuniberg und Nimberg westlich sowie dem Schönberg südlich von Freiburg im Breisgau.

 

Vulkanismus

 

Petrologisch handelt es sich beim vulkanischen Kaiserstuhl um einen Alkaligesteins-Karbonatit-Komplex. Die den Großteil des zentralen und westlichen Kaiserstuhls aufbauenden vulkanischen Gesteine wurden vor rund 19 bis 16 Millionen Jahren im Miozän durch zahlreiche Vulkanausbrüche gebildet. Sie überlagern teilweise den sedimentären Sockel des östlichen Kaiserstuhls, wodurch dieser stellenweise kontaktmetamorph, das heißt durch Einwirkung hoher Temperatur, verändert wurde. Durch abwechselnde Eruption von Tephra und Lavaströmen aus mehreren Schloten bildete sich ein komplexer Schicht- oder Stratovulkan. Emporquellendes Magma erstarrte teilweise als subvulkanische Intrusion im Vulkangebäude und baut heute den Zentralkaiserstuhl auf. Lateral aufsteigende phonolithische Schmelzen drangen auch in den sedimentären Sockel des östlichen Kaiserstuhls. Bis heute wurden durch Erosion mehrere 100 m des ursprünglichen Vulkans abgetragen.

 

Vulkanische Gesteine

 

Der gesamte vulkanische Kaiserstuhl besteht aus Foid- und/oder Olivin-führenden, SiO2-untersättigten Gesteinen. Bei den Eruptivgesteinen handelt es sich zum größten Teil um Leucit-Tephrit, untergeordnet auch Phonolith, Limburgit und Olivin-Nephelinit (am Limberg bei Sasbach). Letzterer ist sehr reich an Xenolithen aus dem Erdmantel. Als Besonderheit bei den Eruptivgesteinen sind karbonatitische Ignimbrite und Lapilli zu nennen, die im Westkaiserstuhl an einigen Stellen (Henkenberg bei Burkheim, Kirchberg bei Oberrotweil) aufgeschlossen sind.

 

Bei den subvulkanischen Intrusionen und Ganggesteinen des zentralen Kaiserstuhls handelt es sich um die Tiefengesteinsäquivalente der Ausbruchsprodukte (Essexit, Karbonatit und grobkörnigerer Phonolith). Für verschiedene Varietäten der Ganggesteine existieren in der Literatur eine Fülle weiterer Bezeichnungen (Alvikit, Hauynophyr, Mondhaldeit, Tinguait, Monchiquit und viele andere), die aber teilweise keine allgemein anerkannten Gesteinsnamen sind. Von großem wissenschaftlichen Interesse ist der bei Altvogtsburg und Schelingen anstehende Karbonatit. Dabei handelt es sich um ein recht seltenes vulkanisches Gestein, das nicht aus einer silikatischen, sondern aus einer karbonatischen Schmelze auskristallisierte. Aufgrund dieses ungewöhnlichen Umstandes wurde die magmatische Natur des Karbonatits lange Zeit nicht erkannt oder in Zweifel gezogen. Alternative Interpretationen gingen von kontaktmetamorph veränderten Sedimentgesteinen aus, die bekanntermaßen in unmittelbarer Nähe zu finden sind. Erst in den 1950er- und 1960er-Jahren gelang es, das Gestein gesichert als Karbonatit zu identifizieren, unter anderem durch das Auffinden der eruptiven Karbonatite im westlichen Kaiserstuhl. Wegen des in ihm auftretenden Niob-Minerals Koppit wurde der Karbonatit in der Mitte des 20. Jahrhunderts versuchsweise bergmännisch abgebaut. Allerdings erwiesen sich die Gehalte als zu gering für eine Nutzung in größerem Umfang.

 

Minerale

 

Seit langer Zeit ist der Kaiserstuhl als Fundstelle für zum Teil seltene Minerale bekannt. Besondere Fundstellen sind die Steinbrüche im Limburgit des Limbergs (verschiedene Zeolithe), im Karbonatit am Badberg und Orberg (Koppit) und im Phonolith des Fohbergs und des Kirchbergs (Zeolithe, Wollastonit, Melanit). Überwiegend treten diese als Kluftminerale oder Blasenfüllungen (Mandelstein) auf.

 

Lössbedeckung

 

Der Kaiserstuhl ist heute weitgehend von einer quartären Lössschicht bedeckt. Löss ist ein Lockersediment, welches durch Erosion anderer Gesteine entsteht und durch äolischen Transport an seinen Ablagerungsort befördert wird. Der Löss entstand – wie im gesamten Randbereich der Oberrheinebene – während der letzten weitgehend vegetationsfreien Eiszeit durch Auswehung aus dem Rheinschlamm. Die Ablagerung fand im periglazialen (eisfreien, jedoch von Gletschereis umgebenen) Gebiet um den Kaiserstuhl statt. Der Hauptprozess, der in dieser Region stattfindet, ist Frostsprengung von Gestein. Da keine Vegetation vorhanden ist, die den Wind bremsen könnte, weht dieser beständig stark. Er nimmt das leichteste Material mit und lagert es an Hindernissen, beispielsweise dem Kaiserstuhl, wieder ab. Hierbei ist zu beachten, dass die Ablagerung im Lee stattfindet, im Falle des Kaiserstuhls – wo der Wind aus Südwesten wehte – also im Nordosten. Je höher der Sedimentationsort liegt, desto dünner ist die Schicht tatsächlich abgelagerten Materials. Am Kaiserstuhl liegt die Mächtigkeit der Lössschicht zwischen 10 und 40 Metern, es gibt jedoch auch Orte im Südwesten, an denen kein Löss sedimentiert wurde. Der Herkunftsort des Lösses am Kaiserstuhl lag hauptsächlich in den nördlichen Kalkalpen. Auffällig im anstehenden Löss ist ein sich in unregelmäßigen Abständen wiederholender, rostfarbener Streifen. Dieser entsteht durch die phasenweise Anlieferung neuen Materials. Während einer schwachen Sedimentationsphase verwittert das obenauf liegende Material, wobei der Kalk ausgewaschen wird. Hierbei bildet sich Lösslehm. Der ausgewaschene Kalkanteil fällt weiter unten im Bodenprofil wieder aus und bildet den sogenannten Lösskindelhorizont. Zu jedem Ausfällungshorizont gehört deshalb ein Anreicherungshorizont.

 

Die Lössböden des Kaiserstuhls werden agrarisch intensiv genutzt, da sie eine gute Belüftung bieten und eine hohe Wasserspeicherfähigkeit sowie mechanisch gute Eigenschaften besitzen. Außerdem sind im Zuge der landwirtschaftlichen Nutzung die sogenannten Lösshohlwege entstanden.

 

Der gewachsene Löss ist zudem für den Hochwasserschutz von Bedeutung, da er starke Niederschläge wie ein Schwamm aufnimmt und dann gleichmäßig wieder abgibt. Durch die Anlage von Großterrassen für den Weinbau am Kaiserstuhl wird der Löss jedoch mit Planierraupen verdichtet und verliert diese Eigenschaft.

 

Klima

 

Allgemeines

 

Klimatisch zählt der Kaiserstuhl zur temperaten (gemäßigten) Klimazone. Durch die in der Oberrheinebene vorherrschende Wärmebegünstigung gehört er jedoch zu den wärmsten Orten Deutschlands mit für Mitteleuropa vergleichsweise milden Wintern und warmen Sommern, die teilweise sogar Durchschnittstemperaturen von über 20 Grad in den Monaten Juli und August aufweisen können. Durch seine mit Löss bedeckten vulkanischen Böden ist er ein sehr gutes Weinanbaugebiet. Die klimatischen Voraussetzungen des Kaiserstuhls heben sich von seiner Umgebung deutlich ab. Er liegt im Regenschatten der Vogesen, im Einfluss der Burgundischen Pforte, und hat somit ein eher trockenes Klima.

 

Meteorologische Daten

 

Die Jahresmitteltemperatur beträgt 9,9 °C, wobei sowohl 50 bis 60 Sommertage als auch 60 bis 70 Frosttage zu verzeichnen sind. Dies spiegelt schon ein besonderes Merkmal des Kaiserstuhls wider, denn er zeichnet sich durch recht extreme Klimaverhältnisse aus, was sich besonders in der durchschnittlichen jährlichen Temperaturschwankung von 18,5 °C ausdrückt. Der mittlere Niederschlag auf dem Kaiserstuhl beträgt etwa 600 bis 700 mm, bei jährlich rund 1.720 Stunden Sonnenschein.

 

Flora und Fauna

 

Das Klima des Kaiserstuhls erklärt auch die große Fülle an wärmeliebender Flora und Fauna. Beispielsweise ist der Kaiserstuhl einer der Orte mit der größten Orchideenvielfalt in Europa – mehr als 30 Arten wurden registriert. Zwischen den Rebstöcken wuchern wilde Traubenhyazinthen, und an Böschungen blühen Schwertlilien. Außerdem leben hier Bienenfresser, Smaragdeidechsen und Gottesanbeterinnen (Mantis religiosa) – Arten, die ihren Verbreitungsschwerpunkt im mediterranen Bereich haben (nach neuen genetischen Studien handelt es sich bei der Smaragdeidechse allerdings um eine wahrscheinlich allochthone Population der Östlichen Smaragdeidechse). Die Flaumeiche ist ein Xerophyt und kommt sonst vor allem in Südeuropa vor, am Kaiserstuhl kann sie sich jedoch vor allem im Flaumeichenwald am Büchsenberg als Niederwald halten. Diese Arten leben in einem disjunkten Areal, also von ihrem normalen Verbreitungsgebiet abgetrennt. Dies ist ein Relikt einer postglazialen Warmzeit, zu der auch im Gebiet um den Kaiserstuhl ein deutlich wärmeres Klima herrschte. Nach Ende der Warmzeit konnten die genannten Arten nur noch am Kaiserstuhl überleben. Außerdem gibt es am Kaiserstuhl größere Populationen des Maikäfers. Die Art wurde in der Vergangenheit trotz Kritik von Umweltschützern mit Insektiziden bekämpft, so etwa im Jahr 2009. Die Aktion wurde damit begründet, dass der Maikäfer ansonsten existenzbedrohende Schäden in der umliegenden Landwirtschaft auslösen könnte.

 

Landschaftsveränderung

 

Die Oberfläche des Kaiserstuhls wurde vom wirtschaftenden Menschen seit dessen Besiedlung verändert. Da Löss infolge der Bodenbearbeitung stark erosionsanfällig ist, mussten Terrassen geschaffen werden, die meist als Rebflächen, teilweise auch für Obst- oder zum Ackerbau genutzt wurden. Dadurch entstanden schon früh die typischen kleinterrassierten Hänge, die zudem von den ebenfalls durch die „Nutzung“ entstandenen Lösshohlwegen durchzogen wurden.

 

Im Sinne der Flurbereinigung wurde um 1950 damit begonnen, zunächst kleinere Terrassen zusammenzulegen; dies endete in Großumlegungen, welche die ursprüngliche Landschaft in Teilbereichen völlig umgestalteten. Diese Umgestaltung begann zwischen 1950 und 1960 mit kleinräumigen Neuordnungen. Dabei wurde das Gelände meist in Handarbeit bzw. mit Hilfe betriebseigener Maschinen umgestaltet. In dieser Zeit wurden rund 950 ha von den Flurbereinigungsbehörden flurbereinigt.

 

Zwischen 1960 und 1970 wurden die Lösshänge umfassender umgestaltet, wobei große, tiefe und möglichst rechteckige Terrassenflächen mit entsprechend hohen Böschungen entstanden. Die Terrassen wurden mit bergseitiger Neigung angelegt, so dass jetzt vom Tal aus vielfach nur noch die Kanten sichtbar sind. Auf diese Art entstanden rund 650 ha Rebfläche.

 

Mit umfassendem Maschineneinsatz wurden die Großterrassenplanungen der Jahre 1970 bis 1976 umgesetzt, die das Landschaftsbild deutlich veränderten. Vor diesen Maßnahmen zeichneten sich in den sanften Hängen, deren Oberflächen von den kleinen Terrassen überprägt waren, noch die ursprünglich natürlich entstandenen Senken ab. Statt diesem Nebeneinander von natürlichen und vom Menschen geschaffenen Strukturen nehmen die Kritiker nun festungsartige und landschaftsfremde Oberflächen wahr, die eine Gesamtgröße von ca. 630 ha Rebfläche bieten. Da die Böschungen und sonstigen Flächen größer waren als die Rebflächen, erstreckte sich die Landschaftsveränderung jeweils auf mehr als das Doppelte der neu geschaffenen nutzbaren Fläche. Beispiele für diese Phase sind die Flurbereinigungen Oberrotweil-Oberberg, Ihringen-Abtsweingarten, Eichstetten-Hättlinsberg und Endingen am Kaiserstuhl-Schambach. Inzwischen war der Großteil der Lösshohlwege durch die Flurbereinigung verschwunden, die zuvor ökologische Nischen speziell für Wildbienen und Vögel gewesen waren.

 

Die letzte Phase der Rebflurbereinigung erstreckte sich auf die Zeit zwischen 1976 und 1982, in der unter anderem wegen der Proteste gegen die Großterrassenplanungen gemäßigt vorgegangen wurde: Die Böschungshöhen wurden auf maximal 10 m „beschränkt“, der Böschungsverlauf wurde „geschwungen angelegt und der Landschaft angepasst“. Mit diesen Verfahren wurden zum Beispiel in Oberbergen-Baßgeige oder in Bickensohl-Herrenstück rund 330 ha Rebfläche bearbeitet.

 

Nachdem ab 1977 durch länger anhaltende niederschlagsreiche Perioden Böschungsschäden entstanden waren, fielen in der Pfingstwoche des Jahres 1983 Niederschlagsmengen, die teilweise ein Drittel des Jahresmittels ausmachten. Diese führten in den umgelegten Gebieten zu Schäden: Die Böschungsoberflächen rutschten vielfach mitsamt der Vegetation ab, ehemalige, durch die Umlegungen verschüttete Talzüge wurden ausgeschwemmt, in einzelnen Terrassen entstanden tiefgreifende Grundbrüche. Überdies kam es in den Folgejahren zu Frostschäden. Durch die bergseitige Neigung der Terrassenoberflächen konnten sich Kaltluftseen bilden, in denen die Reben vor allem in der Blüte erfroren.[6] Außerdem entstanden, vor allem in den niedriger gelegenen Rebflächen, in denen zuvor meist Obst angebaut worden war, erhebliche Frostschäden am Holz der Rebbestände.

 

Die Tätigkeit der Flurbereinigungsbehörden beschränkte sich in der Zeit nach 1982 auf Reparaturarbeiten und partielle Umplanungen, die zumindest die schwersten Folgen der Umgestaltungen korrigieren sollten. Inzwischen hatte man auch begonnen, die verbliebenen Lösshohlwege als Naturdenkmale auszuweisen und sie zu schützen.

 

Seit 2021 wird auf einer Fläche von etwa einem Hektar Echter Lavendel und Lavandin angebaut. Dank der Wärme und der kalkreichen Böden gedeiht er gut. Zwei der vier Felder liegen in Bischoffingen, wo es auch einen Hofladen gibt und je eines in Königschaffhausen und Burkheim. Auf letzterem wachsen neun verschiedene Sorten.

 

Wandern

 

Der bekannteste und „klassische“ Wanderweg ist der Neunlindenpfad (Nord-Süd-Weg); er ist einer von acht Themenpfaden und führt von Endingen über den Katharinenberg und den Totenkopf mit Aussichtsturm Neunlinden nach Ihringen. Von den Wegen bieten sich vielerorts Ausblicke auf den Schwarzwald, die Rheinebene und die Vogesen. Auch der Querweg Schwarzwald–Kaiserstuhl–Rhein führt über den Kaiserstuhl.

 

Als Wissenschaftlicher Lehrpfad wurde 1977 der Limberg-Weg angelegt. Er umfasst 90 Stationen zu den Themen Geologie und Mineralogie, Geschichte, Naturschutz und Landschaftspflege, Forstwirtschaft, Wein- und Obstbau, Rheinbau und Wasserwirtschaft, sowie Landeskunde.

 

Die acht Themenpfade wurden 2007 mit einer Gesamtlänge von 140 km eröffnet und in das bestehende Wanderwegenetz des Schwarzwaldvereins (Markierung: gelber Rhombus auf weißem Hintergrund) integriert. Dabei wurde das Wanderwegenetz mit 430 neuen Wegweisern ausgeschildert. Große Tafeln mit einer Übersichtskarte und mit Standortinformationen sind an zentralen Punkten wie zum Beispiel an Bahnhöfen in den von den Themenpfaden verbundenen oder durchlaufenden Ortschaften aufgestellt. Jeder Themenpfad ist durch eine eigene Farbe und ein dem Namen entsprechendes Symbol auf den Eingangsportalen und den Wegweisern optisch gekennzeichnet. Weitere 120 kleinere Thementafeln erläutern entlang der Wanderwege lokale Besonderheiten. Örtliche Pfade, wie zum Beispiel der Brunnenpfad (7 km) in Bötzingen, wurden in das neue Netz der Themenpfade integriert.

 

Die acht Themenpfade wurden 2010 durch den Kaiserstuhlpfad ergänzt, der als Prädikatswanderweg das Gütesiegel „Qualitätsweg Wanderbares Deutschland“ erhielt. Der 21,7 km lange Kaiserstuhlpfad orientiert sich mit einigen Erweiterungen am Neunlindenpfad (Nord-Süd-Weg) und führt von Endingen durch das Erletal hoch zur Katharinenkapelle, entlang der Naturschutzgebiete Badberg und Haselschacher Buck zum Eichelspitzturm, weiter über den Vogelsang-Pass zum Neunlindenturm, durch den Lößhohlweg Eichgasse nach Bickensohl und über den Kreuzenbuck durch die Lenzengasse nach Ihringen.

 

(Wikipedia)

Church of St Thomas A Becket, Bridford Devon consists of a three stage west tower, nave, chancel, 4-bay north aisle, south porch & lean-to north-east vestry.

The original small chapel constructed of rubblestone. was dedicated on the 8th November 1259.

The oldest part of the present building is the 14c chancel, but it is uncertain whether or to what extent this includes parts of the original chapel.

The nave, north aisle and tower, built of granite ashlar, are perpendicular in style and were added in the late 15c / early 16c .

The most striking feature is the rood screen www.flickr.com/gp/52219527@N00/e9566y9QQc

This wonderfully carved screen of 1520 = 30 was placed by rector Walter Southcote financed by the profits of his family's wool trade Still rector in 1547 he was later to witness the destruction of the Rood, a large wooden crucifix in the centre, Not long after in 1561, in the reign of Elizabeth l , rood screen lofts were also destroyed His initials can still be seen "WS Laud Deo" (Praise be to God)

The lower part of the screen features elaborate carved 8 inch figures of laymen making music and dance, and ecclesiastics, also some saints including St Genesius, patron saint of clowns and comedians, dancers and mimes, magicians and jugglers,. The decoration includes grapes, foliage, the Tudor Rose and the pomegranate symbol of Katharine of Aragon,

The stairs to it still remain behind the pulpit attached to the screen, www.flickr.com/gp/52219527@N00/o4d8R19952 and rebuilt by Rev R Palk Carrington +++ here from 1805 - 1842 who removed some parts of the screen to provide its carved panels. www.flickr.com/gp/52219527@N00/7CeN8126Xv

Both are richly coloured & carved with foliage , Tudor roses and the pomegranate device of Queen Katherine of Aragon, and have 8" high carved figures, although their faces were mutilated at the time of the 16c Civil war.

The four-bayed parclose screen separating the chancel from the north chapel, has morality figures painted on the north face, probably from later 16c / early 17c www.flickr.com/gp/52219527@N00/nDHP80A941 www.flickr.com/gp/52219527@N00/2Q8U8cCNm5 www.flickr.com/gp/52219527@N00/60p0xpe55j www.flickr.com/gp/52219527@N00/EVe6cL51HN

 

Fragments of 15c stained glass exist in the south windows of the chancel and the east window of the north chapel.

 

The organ is a "Father Willis" built in 1886, it was removed from the north Lady Chapel to the rear of the north aisle in 1956. . www.flickr.com/gp/52219527@N00/r2156b3HJt standing next to the octagonal granite font

 

There are six bells in the belfry, one dating back to the 16c. They are in working order and rung for Evensong and festivals.

 

The gabled south porch of granite ashlar has half doors believed to have been erected c 1801 to prevent the holding of Midsummer Watches there, following the suicide of a Mr Ellacombe whose death had been foretold on such an occasions. The inner doorway has a 17c plank strip door under a perpendicular boarded waggon roof

 

Fragments of 15c stained glass now survive in the south windowof the chancel & east window of the north chapel - they were moved from other windows in 1955 / 56 www.flickr.com/gp/52219527@N00/2T6T4V869z www.flickr.com/gp/52219527@N00/8eH3e612qK

 

1661 Royal Arms painted on a board is sited above the nave south door; www.flickr.com/gp/52219527@N00/6VVTnJYM42

 

+++ Carrington was also responsible for many improvements and changes. He also replanted the glebe land, some 241 acres with woodlands that are still evident around the village. Every family celebration was marked by the planting of more trees.

One of the most colourful incumbents was Joseph Taylor 1759 - 1772 who, together with Jim Prout, rector of East Ogwell, and a curate Henry Jenkins, held regular hard drinking parties with local farmers in the church after the service. On one occasion shots were fired into the church narrowly missing one of the farmers, who it is said was never the same man again. Both Taylor (aged 39) and Prout (aged 44) died young, presumably from the demon drink.

  

John Salmon CCL www.geograph.org.uk/photo/1731859

Landsat image that shows the extent of Donnell wildfires in northern California. This image was acquired during the fires that raged in Stanislous County.

 

This is a high-resolution, false-color satellite image, from Landsat 8; image acquired on August 13, 2018. Please place your cursor above the image, then click on the image in order to see more detail; click on the image a second time to get back to your normal viewing.

FACT.

ALL atheistic, natural origin of the universe scenarios are false. The conclusive proof is presented here.

 

The proof is categorised as follows:

1. Contingent

2. Temporal

3. Temporary

 

The fact that EVERY natural entity or event is all three

(contingent, temporal and temporary) definitively rules out a natural entity as the origin or first cause of the universe.

The universe cannot possibly be the result of purely natural processes as atheism requires.

_________________________________________

Contingent.

All, natural entities/events are contingent.

They all require causes, and the scope, extent and potential of their properties/abilities relies entirely on their cause/s.

Their effects/properties are limited to the adequacy of their cause/s. They cannot exceed, in any respect, the abilities or properties of that which causes them.

This is supported by the Law of Cause and Effect.

'Every natural effect requires a cause' AND ‘An effect cannot be greater than its cause/s’.

 

A first cause of everything cannot be contingent, it must be entirely autonomous and non-contingent. Not reliant on, nor limited by, any preceding cause or causes. It cannot be inferior, in any respect, to anything else that ultimately exists (entirely self-sufficient & self-reliant).

Therefore, the first cause of everything cannot be a natural entity or event. This rules out every, proposed, natural origin of the universe scenario as a possible, first cause.

Logically, by virtue of the first cause being FIRST, it had to be uncaused (non-contingent). If it was caused it couldn't be FIRST, as it would be preceded by another cause..

_________________________________________

Temporal.

All, natural entities/events are temporal. They all have a beginning within a physical, time frame. They all begin to exist at some point in time. That which is temporal requires a cause. Therefore, a first cause of everything cannot be a natural entity of event.

 

A first cause of everything cannot be temporal, it cannot have had a beginning and cannot be subject to time. If any proposed, first cause began to exist at some time in the past, it would have required a preceding cause for its own existence, and therefore could not be the 'FIRST' cause. This rules out all natural scenarios, such as as a Big Bang explosion or a singularity, as possible, first causes. They are all temporal, and that is a fact.

The first cause has to be eternally and infinitely, self-existent, not temporal.

_________________________________________

Temporary.

All, natural entities/events are temporary.

As well as having a beginning within a physical time frame, they also face an eventual demise at some point in time.

This is enshrined in the Second Law of Thermodynamics, or more specifically, the law of entropy.

All, natural things deteriorate, and will ultimately come to an end.

Therefore, the first cause of everything cannot be a natural, entity or event. That is a fact.

 

The first cause of everything cannot be temporary, it cannot be subject to entropy and deterioration through the passage of time, because its powers and potential would have diminished and ultimately ceased to exist at some point in an eternal past. It could not have survived, or have had the sustained power, to be the first cause.

And an infinitely, long chain of natural causes and effects is impossible. Because, as each cause in the chain is subject to entropy, the chain as a whole would also be subject to entropy, thus deteriorating and diminishing in potential, over time.

_________________________________________

Conclusion:

Logic, supported by science, reveals that the first cause of everything cannot possibly be a natural entity or event. Therefore, ALL atheistic, natural origin of the universe scenarios are patently false. That is a fact.

The first cause of everything HAD to be a supernatural entity (a Creator God). There is no other logical or credible option.

 

The Biblical claim; the fool hath said in his heart “there is no God” (Psalm 14:1) is wholly justified and true.

Only a fool would attempt to claim otherwise.

 

_________________________________________

The implications of the Law of Cause and Effect clarified.

 

Consider this short chain of causes and effects:

A causes B, - B causes C, - C causes D, - D causes E.

'A, B, C & D' are all causes and may all look similar, but they are not, there is an enormous and crucial difference between them.

Causes B, C & D are fundamentally different from cause A.

Why?

Because A is the very first cause and thus had no previous cause. It exists without a cause. It doesn’t rely on anything else for its existence, it is completely independent of causes - while B, C, D & E would not exist without A. They are entirely dependent on A.

Causes; B, C & D are also effects, whereas A is not an effect, only a cause.

So we can say that the first cause ‘A’ is both self-existent and necessary. It is necessary because the rest of the chain of causes and effects could not exist without it. We also have to say that the subsequent causes and effects B, C, D and E are all contingent. That is; they are not self-existent they all depend entirely on other causes to exist.

We can also say that A is eternally self-existent, i.e. it has always existed, it had no beginning. Why? Because if A came into being at some point, there must have been something other than itself that brought it into being … which would mean A was not the first cause (A could not create A) … the something that brought A into being would be the first cause. In which case, A would be contingent and no different from B, C, D & E.

We can also say that A is adequate to produce all the properties of B, C, D & E.

Why?

Well in the case of E we can see that it relies entirely on D for its existence, E can in no way be superior to D because D had to contain within it everything necessary to produce E. The same applies to D it cannot be superior to C, but furthermore neither E or D can be superior to C, because both rely on C for their existence, and C had to contain everything necessary to produce D & E.

Likewise with B, which is responsible for the existence of C, D & E.

As they all depend on A for their existence and all their properties, abilities and potentials, none can be superior to A whether singly or combined. A had to contain everything necessary to produce B, C, D & E including all their properties, abilities and potentials.

Thus we deduce that; nothing in the universe can be superior in any way to the very first cause of the universe, because the whole universe, and all material things that exist, depend entirely on the abilities and properties of the first cause to produce them.

 

So to sum up … a first cause must be uncaused, must have always existed, without any deterioration, and cannot be in any way inferior to all subsequent causes and effects. In other words, the first cause of the universe must be eternally, self-sufficient, self-existent and omnipotent (greater than everything that exists).

It must be non-contingent, non-temporal and non-temporary. No natural entity can have those attributes, that is why a Supernatural, Creator God MUST exist.

_________________________________________

Polytheism? Why only one God?

What about polytheism, can there be more than one God or Creator.

It is obvious there can only be one, supernatural, first cause.

The first cause is infinite - and logically, there cannot be more than one infinite entity.

If there were two infinite entities, for example, A and B. The qualities and perfections that are the property of B would be a limitation on the qualities and perfections of A. and vice versa, so neither would be infinite.

If A & B had identical qualities and perfections they would not be two different entities, they would be identical and therefore the same entity, i.e. a single, infinite, first cause. So there can be only one infinite being or entity, only one supernatural, first cause and creator of the universe.

So when atheists keep repeating the claim - that there is no reason to believe the monotheistic, Christian God is any different from the multiple, gods of pagan religions, it simply displays their ignorance and lack of reasoning.

For this reason the Christian Trinity is not 3 gods, but rather 3 aspects or facets of the same, single God:

"I am in the Father and the Father is in me" John:14-20

_______________________________________

Supernaturalism, naturalism or magic?

Does the first cause of everything have to be a supernatural one? Or is this idea (as atheists claim) just a desperate attempt by ignorant people to fill a gap in scientific knowledge, by saying - God did it?

 

What does 'supernatural' mean? It means something outside of nature. Something which cannot be explained by science or by natural processes.

 

The origin of the Universe must be a supernatural event.

The origin of the universe cannot be explained by genuine science, natural laws or by natural processes. And that is an undeniable FACT.

Why?

Because EVERY possible explanation by natural processes (naturalism) violates both the fundamental principle of the scientific method - the Law of Cause and Effect - and other natural laws.

Hence, the first cause, by virtue of the fact that it cannot be explained by science or natural processes, automatically qualifies as a supernatural entity/event (supernaturalism).

To insist that the first cause must be a natural entity or event is to invoke a magical explanation, not a scientific one. The only choice, therefore is between a supernatural first cause or a magical one? A natural event that is purported to defy natural laws and scientific principles can only be described as MAGIC. And that is exactly what atheists propose. They cynically dress up their belief - that nature can evade natural laws - as science, but genuine science certainly cannot contemplate a causeless, natural event or entity, genuine scientists do not look for non-causes.

_______________________________________

Is atheist naturalism science or just paganism naturalism re-invented?

No one has ever proposed a natural explanation for the origin of the universe that does not violate the law of cause and effect and other natural laws. But, whenever atheists are challenged about this fact, they always make the excuse that the laws of nature/physics somehow DID NOT APPLY to their proposed, natural origin scenario.

The most, well known case of this excuse is the alleged 'Singularity' which, it has been claimed, preceded the Big Bang. Remember, it is claimed to be a "one-off event where the laws of physics did not apply." A natural event that defied natural laws! - That used to be called 'magic', before atheist, so-called 'scientists' hi-jacked science with their religion of naturalism - the worship of an All Powerful, autonomous, Mother Nature.

 

Excuses aren't science. A natural event that violates natural laws is by definition, not possible. There are no ifs, buts or maybes, natural things are bound by natural laws, without question.

Natural laws describe the inherent properties of natural entities and how they react according to those properties. They cannot exceed, in any way, the scope of behaviour dictated and limited by their properties. The whole basis of science is that every natural entity/event is contingent - has to have an ADEQUATE CAUSE.

The idea of 'laws not applying' to a natural event, is not science. It is just fantasy.

 

The Law of Cause and Effect is more than just an ordinary law, it is an overriding, fundamental principle of existence, not just a property of matter/energy like the Law of Gravity. It has been called the law of laws, because it applies to everything temporal; i.e. everything which begins to exist. Which means it applies to everything, except the single, first cause of everything.

 

If the origin of the universe is inexplicable to science, within the accepted framework of normal, natural processes and natural laws, then it is a supernatural event.

You cannot claim something as a natural event that violates natural laws, (i.e. exceeds the scope of its potential based on its own intrinsic properties). For that reason it is inexplicable to science.

In fact. to claim that something natural can defy natural laws is anti-science.

Those who promote such nonsense are enemies of science.

 

ALL NATURAL explanations for the origin of the universe violate the Law of Cause and Effect and other natural laws.

Conclusion: the atheist belief in a natural explanation for the origin of the universe (i.e. that Mother Nature did it) is impossible - according to science.

______________________________________

Did natural laws exist at the beginning?

An argument, often used by atheists, that we don’t know what natural laws existed at the beginning of the universe is a desperate attempt to evade the fact that natural laws are fatal to a natural origin (or natural, first cause) of the universe.

It is a nonsensical argument because, as I have already stated, natural laws describe the operation/behaviour of natural entities, according to their inherent properties, those properties don’t change.

 

The Law of Cause and Effect is exceptional. Nothing can evade the law of cause and effect.

 

Even if we accept the bizarre possibility that some natural laws could have been different at (or prior to) the beginning of the universe, it is irrelevant to the Law of Cause and Effect. That law is an exception.

Why?

Because, as previously explained, the Law of Cause and Effect is in a different category from all other laws, which are based solely on the inherent properties of natural things.

It would be better described as an eternal truth and fundamental principle, rather than just a law.

It is a unique and overriding principle of existence, different from other physical laws which are just pertinent to, and properties of, natural entities. It has rightly been called the ‘law of laws’.

Science (which deals exclusively with natural things), quite rightly, accepts the principle of causality as a natural law, and the scientific method itself is dependent on it being true.

We know the Law of Cause and Effect cannot be different, or non-operational, under any circumstances. That is a fact, because it necessarily applies to ALL temporal things.

Unlike other laws, it is not based on any particular, physical properties of nature, it is based only on the temporal character of nature.

Natural things are all temporal and nothing that is temporal can ever escape from that overriding principle. That would also include any temporal, spiritual entities, such as angels or demons.

 

Everything with a temporal character, wherever and whenever it exists, is subject to the Law of Cause and Effect, . There cannot be any exception to this, and that is why we can rely 100% on the scientific method, which depends on seeking and exploring causes.

 

Everything that has a beginning is subject to the Law of Cause and Effect.

So, even if the argument that "we don't know what laws existed at the beginning of the universe" is correct, it cannot apply to the principle of causality.

The principle of causality had to exist at the beginning. It is an eternal principle and truth, which can never be different, under any circumstances.

 

FACT: To reiterate; if something is temporal, then it is subject to the Law of Cause and Effect.

So, it is not possible to propose a natural, origin scenario that can escape the Law of Cause and Effect. All natural entities and occurrences are temporal and, therefore, are all subject to cause and effect.

The only thing not subject to causality is the first cause, because the first cause is not temporal, it has to be non-contingent, that is - infinite and eternally self-existent.

The first cause is the ONLY exception to causality, nothing else can be an exception, everything else (including other supernatural entities, such as angels) is contingent and owes its existence to a cause, which ultimately originates with the uncaused, first cause (God).

Conclusion: A Creator God MUST exist. It is not sensible, and certainly not scientific, to deny that fact.

 

The poison in our midst - progressive politics.

www.flickr.com/photos/truth-in-science/47971464278/in/pho...

 

Dr James Tour - 'The Origin of Life' - Abiogenesis decisively refuted.

youtu.be/B1E4QMn2mxk

St Andrew and St Patrick, Elveden, Suffolk

 

As you approach Elveden, there is Suffolk’s biggest war memorial, to those killed from the three parishes that meet at this point. It is over 30 metres high, and you used to be able to climb up the inside. Someone in the village told me that more people have been killed on the road in Elveden since the end of the War than there are names on the war memorial. I could well believe it. Until about five years ago, the busy traffic of the A11 Norwich to London road hurtled through the village past the church, slowed only to a ridiculously high 50 MPH. If something hits you at that speed, then no way on God's Earth are you going to survive. Now there's a bypass, thank goodness.

 

Many people will know St Andrew and St Patrick as another familiar landmark on the road, but as you are swept along in the stream of traffic you are unlikely to appreciate quite how extraordinary a building it is. For a start, it has two towers. And a cloister. And two naves, effectively. It has undergone three major building programmes in the space of thirty years, any one of which would have sufficed to transform it utterly.

 

If you had seen this church before the 1860s, you would have thought it nothing remarkable. A simple aisle-less, clerestory-less building, typical of, and indistinguishable from, hundreds of other East Anglian flint churches. A journey to nearby Barnham will show you what I mean.

 

The story of the transformation of Elveden church begins in the early 19th century, on the other side of the world. The leader of the Sikhs, Ranjit Singh, controlled a united Punjab that stretched from the Khyber Pass to the borders of Tibet. His capital was at Lahore, but more importantly it included the Sikh holy city of Amritsar. The wealth of this vast Kingdom made him a major power-player in early 19th century politics, and he was a particular thorn in the flesh of the British Imperial war machine. At this time, the Punjab had a great artistic and cultural flowering that was hardly matched anywhere in the world.

 

It was not to last. The British forced Ranjit Singh to the negotiating table over the disputed border with Afghanistan, and a year later, in 1839, he was dead. A power vacuum ensued, and his six year old son Duleep Singh became a pawn between rival factions. It was exactly the opportunity that the British had been waiting for, and in February 1846 they poured across the borders in their thousands. Within a month, almost half the child-Prince's Kingdom was in foreign hands. The British installed a governor, and started to harvest the fruits of their new territory's wealth.

 

Over the next three years, the British gradually extended their rule, putting down uprisings and turning local warlords. Given that the Sikh political structures were in disarray, this was achieved at considerable loss to the invaders - thousands of British soldiers were killed. They are hardly remembered today. British losses at the Crimea ten years later were much slighter, but perhaps the invention of photography in the meantime had given people at home a clearer picture of what was happening, and so the Crimea still remains in the British folk memory.

 

For much of the period of the war, Prince Duleep Singh had remained in the seclusion of his fabulous palace in Lahore. However, once the Punjab was secure, he was sent into remote internal exile.

 

The missionaries poured in. Bearing in mind the value that Sikh culture places upon education, perhaps it is no surprise that their influence came to bear on the young Prince, and he became a Christian. The extent to which this was forced upon him is lost to us today.

 

A year later, the Prince sailed for England with his mother. He was admitted to the royal court by Queen Victoria, spending time both at Windsor and, particularly, in Scotland, where he grew up. In the 1860s, the Prince and his mother were significant members of London society, but she died suddenly in 1863. He returned with her ashes to the Punjab, and there he married. His wife, Bamba Muller, was part German, part Ethiopian. As part of the British pacification of India programme, the young couple were granted the lease on a vast, derelict stately home in the depths of the Suffolk countryside. This was Elveden Hall. He would never see India again.

 

With some considerable energy, Duleep Singh set about transforming the fortunes of the moribund estate. Being particularly fond of hunting (as a six year old, he'd had two tutors - one for learning the court language, Persian, and the other for hunting to hawk) he developed the estate for game. The house was rebuilt in 1870.

 

The year before, the Prince had begun to glorify the church so that it was more in keeping with the splendour of his court. This church, dedicated to St Andrew, was what now forms the north aisle of the present church. There are many little details, but the restoration includes two major features; firstly, the remarkable roof, with its extraordinary sprung sprung wallposts set on arches suspended in the window embrasures, and, secondly, the font, which Mortlock tells us is in the Sicilian-Norman style. Supported by eight elegant columns, it is very beautiful, and the angel in particular is one of Suffolk's loveliest. You can see him in an image on the left.

 

Duleep Singh seems to have settled comfortably into the role of an English country gentleman. And then, something extraordinary happened. The Prince, steeped in the proud tradition of his homeland, decided to return to the Punjab to fulfill his destiny as the leader of the Sikh people. He got as far as Aden before the British arrested him, and sent him home. He then set about trying to recruit Russian support for a Sikh uprising, travelling secretly across Europe in the guise of an Irishman, Patrick Casey. In between these times of cloak and dagger espionage, he would return to Elveden to shoot grouse with the Prince of Wales, the future King Edward VII. It is a remarkable story.

 

Ultimately, his attempts to save his people from colonial oppression were doomed to failure. He died in Paris in 1893, the British seemingly unshakeable in their control of India. He was buried at Elveden churchyard in a simple grave.

 

The chancel of the 1869 church is now screened off as a chapel, accessible from the chancel of the new church, but set in it is the 1894 memorial window to Maharaja Prince Duleep Singh, the Adoration of the Magi by Kempe & Co.

 

And so, the Lion of the North had come to a humble end. His five children, several named after British royal princes, had left Elveden behind; they all died childless, one of them as recently as 1957. The estate reverted to the Crown, being bought by the brewing family, the Guinnesses.

 

Edward Cecil Guinness, first Earl Iveagh, commemorated bountifully in James Joyce's 1916 Ulysses, took the estate firmly in hand. The English agricultural depression had begun in the 1880s, and it would not be ended until the Second World War drew the greater part of English agriculture back under cultivation. It had hit the Estate hard. But Elveden was transformed, and so was the church.

 

Iveagh appointed William Caroe to build an entirely new church beside the old. It would be of such a scale that the old church of St Andrew would form the south aisle of the new church. The size may have reflected Iveagh's visions of grandeur, but it was also a practical arrangement, to accommodate the greatly enlarged staff of the estate. Attendance at church was compulsory; non-conformists were also expected to go, and the Guinnesses did not employ Catholics.

 

Between 1904 and 1906, the new structure went up. Mortlock recalls that Pevsner thought it 'Art Nouveau Gothic', which sums it up well. Lancet windows in the north side of the old church were moved across to the south side, and a wide open nave built beside it. Curiously, although this is much higher than the old and incorporates a Suffolk-style roof, Caroe resisted the temptation of a clerestory. The new church was rebenched throughout, and the woodwork is of a very high quality. The dates of the restoration can be found on bench ends up in the new chancel, and exploring all the symbolism will detain you for hours. Emblems of the nations of the British Isles also feature in the floor tiles.

 

The new church was dedicated to St Patrick, patron Saint of the Guinnesses' homeland. At this time, of course, Ireland was still a part of the United Kingdom, and despite the tensions and troubles of the previous century the Union was probably stronger at the opening of the 20th century than it had ever been. This was to change very rapidly. From the first shots fired at the General Post Office in April 1916, to complete independence in 1922, was just six years. Dublin, a firmly protestant city, in which the Iveaghs commemorated their dead at the Anglican cathedral of St Patrick, became the capital city of a staunchly Catholic nation. The Anglicans, the so-called Protestant Ascendancy, left in their thousands during the 1920s, depopulating the great houses, and leaving hundreds of Anglican parish churches completely bereft of congregations. Apart from a concentration in the wealthy suburbs of south Dublin, there are hardly any Anglicans left in the Republic today. But St Patrick's cathedral maintains its lonely witness to long years of British rule; the Iveagh transept includes the vast war memorial to WWI dead, and all the colours of the Irish regiments - it is said that 99% of the Union flags in the Republic are in the Guinness chapel of St Patrick's cathedral. Dublin, of course, is famous as the biggest city in Europe without a Catholic cathedral. It still has two Anglican ones.

 

Against this background then, we arrived at Elveden. The church is uncomfortably close to the busy road, but the sparkle of flint in the recent rain made it a thing of great beauty. The main entrance is now at the west end of the new church. The surviving 14th century tower now forms the west end of the south aisle, and we will come back to the other tower beyond it in a moment.

 

You step into a wide open space under a high, heavy roof laden with angels. There is a wide aisle off to the south; this is the former nave, and still has something of that quality. The whole space is suffused with gorgeously coloured light from excellent 19th and 20th century windows. These include one by Frank Brangwyn, at the west end of the new nave. Andrew and Patrick look down from a heavenly host on a mother and father entertaining their children and a host of woodland animals by reading them stories. It is quite the loveliest thing in the building.

 

Other windows, mostly in the south aisle, are also lovely. Hugh Easton's commemorative window for the former USAAF base at Elveden is magnificent. Either side are windows to Iveaghs - a gorgeous George killing a dragon, also by Hugh Easton, and a curious 1971 assemblage depicting images from the lives of Edward Guinness's heir and his wife, which also works rather well. The effect of all three windows together is particularly fine when seen from the new nave.

 

Turning ahead of you to the new chancel, there is the mighty alabaster reredos. It cost £1,200 in 1906, about a quarter of a million in today’s money. It reflects the woodwork, in depicting patron Saints and East Anglian monarchs, around a surprisingly simple Supper at Emmaus. This reredos, and the Brangwyn window, reminded me of the work at the Guinness’s other spiritual home, St Patrick’s Cathedral in Dublin, which also includes a window by Frank Brangwyn commisioned by them. Everything is of the highest quality. Rarely has the cliché ‘no expense spared’ been as accurate as it is here.

 

Up at the front, a little brass plate reminds us that Edward VII slept through a sermon here in 1908. How different it must have seemed to him from the carefree days with his old friend the Maharajah! Still, it must have been a great occasion, full of Edwardian pomp, and the glitz that only the fabulously rich can provide. Today, the church is still splendid, but the Guinesses are no longer fabulously rich, and attendance at church is no longer compulsory for estate workers; there are far fewer of them anyway. The Church of England is in decline everywhere; and, let us be honest, particularly so in this part of Suffolk, where it seems to have retreated to a state of siege. Today, the congregation of this mighty citadel is as low as half a dozen. The revolutionary disappearance of Anglican congregations in the Iveagh's homeland is now being repeated in a slow, inexorable English way.

 

You wander outside, and there are more curiosities. Set in the wall are two linked hands, presumably a relic from a broken 18th century memorial. They must have been set here when the wall was moved back in the 1950s. In the south chancel wall, the bottom of an egg-cup protrudes from among the flints. This is the trademark of the architect WD Caroe. To the east of the new chancel, Duleep Singh’s gravestone is a very simple one. It is quite different in character to the church behind it. A plaque on the east end of the church remembers the centenary of his death.

 

Continuing around the church, you come to the surprise of a long cloister, connecting the remodelled chancel door of the old church to the new bell tower. It was built in 1922 as a memorial to the wife of the first Earl Iveagh. Caroe was the architect again, and he installed eight bells, dedicated to Mary, Gabriel, Edmund, Andrew, Patrick, Christ, God the Father, and the King. The excellent guidebook recalls that his intention was for the bells to be cast to maintain the hum and tap tones of the renowned ancient Suffolk bells of Lavenham... thus the true bell music of the old type is maintained.

 

This church is magnificent, obviously enough. It has everything going for it, and is a national treasure. And yet, it has hardly any congregation. So, what is to be done?

 

If we continue to think of rural historic churches as nothing more than outstations of the Church of England, it is hard to see how some of them will survive. This church in particular has no future in its present form as a village parish church. New roles must be found, new ways to involve local people and encourage their use. One would have thought that this would be easier here than elsewhere.

 

The other provoking thought was that this building summed up almost two centuries of British imperial adventure, and that we lived in a world that still suffered from the consequences. It is worth remembering where the wealth that rebuilt St Andrew and St Patrick came from.

 

As so often in British imperial history, interference in other peoples’ problems and the imposition of short-term solutions has left massive scars and long-cast shadows. For the Punjab, as in Ireland, there are no simple solutions. Sheer proximity has, after several centuries of cruel and exploitative involvement, finally encouraged the British government to pursue a solution in Ireland that is not entirely based on self-interest. I fear that the Punjab is too far away for the British to care very much now about what they did there then.

Coronation Elsa is now fully deboxed. She is placed face down, resting on her hands. Her cape is moved to the side and her gown expanded to show its full extent.

 

After the tissue is removed, the next step is to open up the cape. Her the skirt is put back own, and she is laid on her side, balanced on her outstretched right arm. All the tiny T-tabs pinning the cape to itself and to the dress underneath are carefully cut off, and the remnants removed from her outfit. I next remove the stand from the doll by grabbing her by the waist with one hand, while holding the base of the stand with my other hand, and then gently pulling the doll up and off the stand.

 

Then her skirt is raised to remove the tissue paper and wire wrapped around her legs. When the tissue paper is unwrapped, we see that she has full leg articulation (as featured in the 17'' LE doll line since Wedding Rapunzel in 2012, except for Snow Queen Elsa), with hinged knee joints and ball jointed ankles. She is wearing black flat heeled shoes, and has no underwear, except for the painted on panties.

 

To more easily remove the wire around her waist, I open up the layers of clothing in the back. I move the cape to the side, then undo the bodice, the skirt, and the blouse. I remove the wire. Revealed on her back are manufacturer's marks, including the edition number and size: #1875 / 5000, which matches the numbers on the Certificate of Authenticity. Also visible is the upper torso joint, which allows her bend in a limited way (perhaps 10-15 degrees) from side to side and front to back. You can also see how pale her skin is, which matches the skin tone of her face. Then her outfit is closed back up, and her back is now covered.

 

Next the spacer tabs are pushed through the backing, and the Elsa is removed from the backing. She is still attached to the spacers and the doll stand. She is stood up next to the backing, which has a view of the interior of Arendelle Cathedral, where her coronation took place. Then she is turned around, so I can remove the spacers from her back and arms. The next step is to remove the wires around her waist and her hair bun. I lay the doll down on a counter, with her arms outstretched to prevent her face from pressing against the counter.

 

The plastic tabs of the spacers have been freed by removing the tape securing them to the back of the cardboard backing. Also all the T-tabs tacking the doll's outfit to the backing have been cut off. The outfit is now free from the backing, and the bottom of the backing can be lowered to show the base of the doll stand, her shoes and the wire and tissue paper wrapped around her legs.

 

Deboxing my pre-ordered Elsa Limited Edition DVD Doll (that is the name of the doll on my Disney Store receipts). First the front cover is removed, revealing the clear plastic front of the inner box. The Certificate of Authenticity is below the plastic cover. She is #1875 of 5000. Then the plastic cover is removed, and the back outer cover is removed. What remains is the cardboard backing to which the doll is still attached. She is now in clear view from three sides. There were a few stray hairs in her front bangs, some of which I tucked in her bangs, some of which I trimmed.

 

I just got my pre-ordered Anna and Elsa Limited Edition dolls from my local Disney Store. I also got my pre-ordered Frozen Blu-ray/DVD movie combo. They had very few other Frozen items for sale, the male dolls (Classic Hans and Kristoff, and plush Kristoff) and the plush Anna and Elsa dolls. No girl's Anna or Elsa costumes, Classic Anna or Elsa dolls, or baby Sven. There were perhaps 50 people lined up in front of the entrance before the store opened at 10 am. I also got a second pre-ordered Anna from another local store today. I will take detailed photos of all my dolls, boxed, during deboxing, and fully deboxed.

 

Elsa Limited Edition Doll - 17'' - Frozen

US Disney Store Product Page

Updated 2014-03-18

SOLD OUT

$99.95

Item No. 6070040900983P

 

Cold standard

 

Elsa's crown glistens against her coiled blonde hair, her glamorous gown sparkling with rhinestones. Designed by Disney Store artists, this beautifully detailed limited edition doll is inspired by Frozen's coronation scene. See more

 

Magic in the details...

 

Please Note: Each Guest will be limited to ordering a maximum of one of this item per order.

 

• Limited Edition of 5000

• Includes Certificate of Authenticity

• Purple velvet cape with satin lining, royal crest embroidery, and sapphire blue clasp

• Teal satin floor-length gown with rosemaling embroidery, rhinestone accents, and chocolate-colored binding

• Black satin blouse with embroidery and rhinestone accents

• Satin mittens with rhinestone accents

• Patterned black slippers

• Golden coronation crown with royal gems

• Coiled blonde hair

• Rooted eyelashes

• Fully poseable

• Display stand included

• Comes in elegant window display packaging

• Inspired by Disney's Frozen

 

The bare necessities

 

• Ages 6+

• Plastic /polyester

• 17'' H

• Imported

 

Fork-tailed Woodnymph

 

A text, in english, from Birdlife International:

 

Justification

This species has an extremely large range, and hence does not approach the thresholds for Vulnerable under the range size criterion (Extent of Occurrence 30% decline over ten years or three generations). The population size has not been quantified, but it is not believed to approach the thresholds for Vulnerable under the population size criterion (10% in ten years or three generations, or with a specified population structure). For these reasons the species is evaluated as Least Concern.

 

Taxonomic source(s)

del Hoyo, J.; Collar, N. J.; Christie, D. A.; Elliott, A.; Fishpool, L. D. C. 2014. HBW and BirdLife International Illustrated Checklist of the Birds of the World. Barcelona, Spain and Cambridge UK: Lynx Edicions and BirdLife International.

SACC. 2006. A classification of the bird species of South America. Available at: #http://www.museum.lsu.edu/~Remsen/SACCBaseline.html#.

 

Population justification

The global population size has not been quantified, but this species is described as 'common' (Stotz et al. (1996).

 

Trend justification

This species is suspected to lose 15.9-17.6% of suitable habitat within its distribution over three generations (12 years) based on a model of Amazonian deforestation (Soares-Filho et al. 2006, Bird et al. 2011). It is therefore suspected to decline by <25% over three generations.

 

References

Stotz, D. F.; Fitzpatrick, J. W.; Parker, T. A.; Moskovits, D. K. 1996. Neotropical birds: ecology and conservation. University of Chicago Press, Chicago.

 

Further web sources of information

Explore HBW Alive for further information on this species

 

Search for photos and videos,and hear sounds of this species from the Internet Bird Collection

 

Text account compilers

Ekstrom, J., Butchart, S.

 

IUCN Red List evaluators

Butchart, S., Symes, A.

 

Recommended citation

BirdLife International (2015) Species factsheet: Thalurania furcata. Downloaded from www.birdlife.org on 14/12/2015. Recommended citation for factsheets for more than one species: BirdLife International (2015) IUCN Red List for birds. Downloaded from www.birdlife.org on 14/12/2015.

 

This information is based upon, and updates, the information published in BirdLife International (2000) Threatened birds of the world. Barcelona and Cambridge, UK: Lynx Edicions and BirdLife International, BirdLife International (2004) Threatened birds of the world 2004 CD-ROM and BirdLife International (2008) Threatened birds of the world 2008 CD-ROM. These sources provide the information for species accounts for the birds on the IUCN Red List.

 

To provide new information to update this factsheet or to correct any errors, please email BirdLife

 

To contribute to discussions on the evaluation of the IUCN Red List status of Globally Threatened Birds, please visit BirdLife's Globally Threatened Bird Forums.

 

Beija-flor-tesoura-verde

Texto, em português, da WikiAves:

 

O beija-flor-tesoura-verde é uma ave da ordem dos Apodiformes, da família Trochilidae.

 

Também é conhecido como beija-flor-de-barriga-violeta. No livro Aves do Brasil, edição Pantanal e Cerrado, consta como beija-flor-de-ventre-roxo.

Seu nome significa: do (grego) thalos = criança, descendente de; e ouranos céu, celeste, referente ao azul do céu; e do (latim) furcata, furcatus = bifurcada. ⇒ Pássaro filho do azul celeste com cauda bifurcada.

Mede cerca de 9,7 cm de comprimento. Macho com partes superiores esverdeadas, garganta verde-metálica, peito e barriga azul-violeta-brilhante; fêmea com as partes inferiores cinza.

Possui doze subespécies:

 

Thalurania furcata furcata (Gmelin, 1788) - ocorre no extremo Leste da Venezuela, Guianas e Norte do Brasil, ao norte do Rio Amazonas;

Thalurania furcata refulgens (Gould, 1853) - ocorre no Nordeste da Venezuela, na Península de Paría e na Serra de Cumaná;

Thalurania furcata fissilis (Berlepsch & Hartert, 1902) - ocorre no Leste da Venezuela, e na região adjacente no extremo Oeste da Guiana e Nordeste do Brasil;

Thalurania furcata nigrofasciata (Gould, 1846) - ocorre do Sudoeste da Colômbia até o extremo Sul da Venezuela e Noroeste do Brasil;

Thalurania furcata viridipectus (Gould, 1848) - ocorre do Leste da Cordilheira dos Andes na Leste da Colômbia até o Nordeste do Peru;

Thalurania furcata jelskii (Taczanowski, 1874) - ocorre na região tropical Leste do Peru e na região adjacente no Brasil;

Thalurania furcata simoni (Hellmayr, 1906) - ocorre na Amazônia ao Sul do Rio Amazonas no extremo Leste do Peru e no Oeste do Brasil;

Thalurania furcata balzani (Simon, 1896) - ocorre na região Norte e Central do Brasil ao sul do Rio Amazonas;

Thalurania furcata furcatoides (Gould, 1861) - ocorre no baixo Rio Amazonas, na região Leste do Brasil ao Sul do Rio Amazonas;

Thalurania furcata boliviana (Boucard, 1894) - ocorre nos sopés da Cordilheira dos Andes no Sudeste do Peru e no Nordeste da Bolívia;

Thalurania furcata baeri (Hellmayr, 1907) - ocorre da região Central e Nordeste do Brasil até o Sudeste da Bolívia e no Norte da Argentina;

Thalurania furcata eriphile (Lesson, 1832) - ocorre do Sudeste do Brasil, Leste do Paraguai até o Nordeste da Argentina, na região de Misiones.

Alimenta-se em flores à pouca altura, buscando também insetos na vegetação ou capturando-os no ar.

Faz ninho em forma de taça profunda, preso por teias de aranha a forquilhas ou pequenos ramos, a cerca de 2 m de altura. Põe 2 ovos brancos. Os filhotes deixam o ninho após 18 a 24 dias.

Comum no sub-bosque de florestas altas, capoeiras e florestas de várzea. Vive solitário, defendendo seu território de maneira agressiva.

Distribuição Geográfica:

Quase todo o Brasil, da Amazônia ao Paraná. Encontrado também do México à Bolívia, Paraguai e Argentina.

Referências:

Portal Brasil 500 Pássaros, Beija-flor-tesoura-verde - Disponível em webserver.eln.gov.br/Pass500/BIRDS/1birds/p159.htm Acesso em 09 mai. 2009

CLEMENTS, J. F.; The Clements Checklist of Birds of the World. Cornell: Cornell University Press, 2005.

 

Classificação Científica

Reino: Animalia

Filo: Chordata

Classe: Aves

Ordem: Apodiformes

Família: Trochilidae

Vigors, 1825

Subfamília: Trochilinae

Vigors, 1825

Espécie: T. furcata

Nome Científico

Thalurania furcata

(Gmelin, 1788)

Nome em Inglês

Fork-tailed Woodnymph

 

Estado de Conservação

(IUCN 3.1)

Pouco Preocupante

London headquarters of Channel Four Television, including offices, post-production edit suites, restaurant, screening room and originally a studio. Built to designs by Richard Rogers Partnership (partner in charge, John Young), 1992-1994. Structural engineers Ove Arup and Partners.

 

The mapping of the listed building does not reflect the full extent of its below-ground footprint.

Reasons for Designation

124-126 Horseferry Road, built as the headquarters of Channel Four Television to designs by Richard Rogers Partnership 1992-94, is listed at Grade II for the following principal reasons:

 

Architectural interest:

 

* as an elegant work of the High-tech movement, displaying many of its key principles, such as the separation of services from the spaces served, the use of prefabricated elements and a technological aesthetic based upon expressed structure and exposed services; * for its logical L-plan with a dynamic, highly articulated corner composition and entrance sequence, dominated by a curved, top-hung, structural glass wall; * for the sophistication of its design, in which intricate details, executed in a consistent palette of materials, are integrated into a rigorous modular framework; * for its sequence of three linked interior spaces, centring on the dramatic full-height entrance atrium, to which are connected the fan-shaped restaurant and the subterranean screening room and foyer; * as a late-C20 exemplar of both a prestigious, owner-occupied headquarters building and a television centre, equipped primarily for the commissioning, but not the production of television programming, as per Channel 4’s remit; * for its designed flexibility to allow for changing technologies and operational needs, combining set-piece interiors with adaptable office workspaces; * for its degree of survival, with little alteration externally or to its key interior spaces.

 

Historic interest:

 

* as the purpose-built headquarters of Channel 4, a key player in television broadcasting history, commercially funded but with a public-service remit to provide innovative and diverse programming; * as an important British work by Richard Rogers Partnership, a practice of international renown led by one of Britain’s most celebrated architects.

History

124-126 Horseferry Road was built in 1992-1994 as the headquarters for Channel 4, a publicly owned, commercially-funded public service broadcaster, established with a remit to make innovative, experimental and distinctive programmes. After launching on 2 November 1982, its audience share gradually increased and the station soon outgrew its collection of rented offices in the West End. The switch to digital broadcasting also loomed. The chief executive, Michael Grade, and the chairman, Sir Richard Attenborough, took the decision to build a new headquarters. A suitable site was found at the junction of Horseferry Road and Chadwick Street, and a limited competition held in late 1990.

 

The commission was won by the Richard Rogers Partnership (RRP), who then explored the organisation’s needs through a series of workshops. As Channel 4 was a commissioner and transmitter, but not a producer of programmes, their main requirements were for offices and prestigious spaces to receive clients. The office space was specified to institutional standards so that the building could be readily let or sold in the event of a future move. A 10m deep basement already existed from a previous stalled development, so production and transmission facilities and a minimal studio occupied two subterranean levels, with provision made in the design for adding windows to the lower ground floor in the future, and flooring over the double-height studio to make the space more flexible.

 

RRP proposed a perimeter plan that reinforced the street pattern. Office wings at right angles were hinged by a ‘knuckle’, containing an entrance atrium and restaurant, with offices above. Behind the building a public garden was created, framed to the south and east by a separate housing development which fulfilled a planning condition set by Westminster City Council. In 2007 ‘the big 4’, a metal sculpture designed by Nick Knight and based on the channel’s current on-air identity was erected in the small piazza at the front of the building.

 

Richard Rogers was one of a group of British architects responsible for the High-tech movement, which originated in the 1960s with in a series of loose-fit industrial structures. By the 1980s High-tech architecture was increasingly being translated into urban contexts and cultural commissions. 124-126 Horseferry Road demonstrates many of its key principles, such as the separation of services from the spaces served, the use of prefabricated elements and a technological aesthetic based upon expressed structure and exposed services. It was Rogers’ first central London job after the Lloyd’s Building (1978-1986, listed Grade I), a seminal work of High-tech architecture. The image of Lloyds’ seems to have loomed large. For John Young, partner in charge, 124-126 Horseferry Road is ‘a building in the Lloyds mould.’ (Powell, 2001, 173).

 

The building’s drama is focussed on the entrance front; its transparency revealing the principal interior spaces, giving views right through the building to the public garden, and glimpses of working life within. ‘The effect, especially at night, is televisual’, commented Jonathan Glancey, (The Independent, 1994). The office wings are conventional in their planning and the building was designed to meet the bespoke needs of the client, as well as to be sufficiently adaptable should those needs change, or the building be sold.

 

124-126 Horseferry Road was a BBC Design Awards Finalist 1996 and won a RIBA National Award 1995; Royal Fine Art Commission Award 1995 and Civic Trust Award 1996. Since its opening the building has undergone several phases of internal refurbishment, including, in about 2010, the flooring-over of the double-height basement studio and repurposing of the space for various other uses. Externally, the building is largely unaltered.

 

Television as a broadcasting phenomenon began in the 1930s, with the first regular television service in the world introduced on 2 November 1936 by the BBC. The BBC’s monopoly was broken by the Television Act 1954, which created commercially funded Independent Television (ITV), served by regional franchised networks. Channel 4 arrived in 1982, established under the provisions of the 1980 Broadcasting Act. The act provided for a new, fourth, channel with a remit to ‘encourage innovation and experiment in the form and content of programmes’; its output was to be distinctive, offering programming for tastes not catered for by the commercial broadcaster ITV.

 

Its organisational model was equally distinctive, funded by advertising but adhering to a public service remit, it didn’t produce its own programming, instead commissioning and purchasing material from independent production companies. It employed commissioning editors to nurture the various strands and genres of the channel’s output and made particular efforts to employ people outside the television industry who could bring new and non-traditional perspectives. This meant new voices and new talents, and a greater plurality of programming and representation, including minorities. Channel 4 still proclaims its role as a ‘disruptive, innovative force in UK Broadcasting’ (Channel4.com, accessed 3 December 2021). Channel 4 has been major contributor to the British cultural landscape of the last four decades.

 

Richard Rogers, later Lord Rogers of Riverside, (1933-2021) was born in Florence. He trained at the Architectural Association and Yale University before setting up the Team 4 practice with Norman Foster and others in 1962. Their house for his in-laws, Creekvean in Feock, Cornwall (1964-1967) was listed Grade II in 1998 and upgraded to Grade II* in 2002. Rogers subsequently formed an architectural practice with his then wife, Su Rogers, and from 1970-1977, worked with the Italian architect Renzo Piano. Their Pompidou Centre building in Paris, which opened in 1977, is a major landmark of the High-tech style. Richard Rogers Partnership was formed the same year, with John Young, a veteran team member from Team 4 days, as one of several partners. The Lloyd’s Building together with the Pompidou sealed an international reputation. Other major works by Rogers include: the European Court of Human Rights, Strasbourg (1989-1995), Terminal 4 at Barajas Airport in Madrid (2004), the National Assembly of Wales in Cardiff (2005) and Terminal 5 at Heathrow Airport (2008). Rogers won the RIBA Royal Gold Medal in 1985, was knighted in 1991 and was created Baron Rogers of Riverside in 1996. In 2007 the Richard Rogers Partnership was renamed Rogers Stirk Harbour and Partners to reflect the practice‘s succession plan.

Details

Once national, now regional, headquarters of Channel Four Television, including offices, post-production edit suites, restaurant, screening room and originally a studio. Built to designs by Richard Rogers Partnership (partner in charge, John Young),1992-1994. Structural engineers Ove Arup and Partners.

 

MATERIALS: the majority of the building has a reinforced concrete frame with metal and glass cladding. The conference rooms have a steel pin-jointed frame and the atrium frontage is of glass, suspended from above and held in tension by a steel cabling system devised by Arup.

 

PLAN: the building is L-shaped in plan, occupying the corner between Horseferry Road to the west and Chadwick Street to the north, with rectangular office wings fronting each road and a concave quadrant knuckle connecting the two and framing a small piazza facing the road junction. The building has four floors above a basement and lower-ground floor levels. To the rear are two terraces; one at ground-floor level, above the larger footprint of the two lower floors, and one at third floor, where the footprint of the central knuckle is set back from the floors below.

 

Each office wing has two internal service cores and externally-expressed stair towers at each end. There is a lift tower at the far end of the Chadwick Street wing and three wall-climber lifts facing Horseferry Road, adjacent to the piazza. The basement level is given over to plant, storage, staff well-being facilities and edit suites. The lower-ground floor is a mixture of open-plan office space, meeting rooms and staff facilities; the main area of interest is the fan-shaped screening room with its circular foyer beneath the piazza, and stair connecting it to the atrium above. The ground floor contains the atrium reception area and large curved restaurant on a slightly lower level behind, overlooking the garden; the office blocks are given over to open-plan work space and a loading bay. First, second and third floors are mainly open-plan work space, with some meeting rooms and private offices as well. Key aspects of the building’s layout are original, including the screening room and foyer, reception atrium and restaurant. There has been reconfiguration in other parts, in particular the flooring-over of the studio, reconfiguration of the editing-suites and the removal of rows of perimeter offices.

 

EXTERIOR: the building’s key aspect faces onto the Horseferry Road/ Chadwick Street junction. The ends of the office wings are pulled back from the corner and the piazza is framed by a High-tech composition of glass and graphite-coloured steel, aluminium and cladding panels, punctuated by vertical flashes of red-painted structural steelwork. The full-height, concave, structural glass wall of the atrium is at the centre, suspended from above by a steel frame. Flanking it to either side are radiused stair towers. The stair towers have bands of glazing following the line of the stair within, almost uninterrupted by vertical supports because the cladding is supported internally on rods hung from above. To the left is a stack of conference rooms with glazed end walls, elevated and supported by a red pin-jointed steel frame. To the right is a stack of glazed lift lobbies serving a bank of three external ‘wall-climber’ lifts running along red steelwork; above are boxed-out service elements and a quasi-Constructivist transmission tower, creating a strong vertical element in the composition. Boiler flues add further interest to the roofline.

 

The piazza has shallow steps and flanking ramps which lead to a circular space immediately in front of the building. The centre of this is occupied by a circular skylight lighting the foyer of the screening room below; a bridge sheltered by a glass canopy stretches across it to a pair of revolving entrance doors. The sculpture, ‘the big 4’* stands towards the front edge of the piazza.

 

The office wings are clad with glazed panels of powder-coated aluminium, at ground floor these are set back behind the exposed concrete posts of the building’s frame, and above they are jettied out slightly, meeting at the corners with narrow, vertical, fully-glazed units. The panels each have four rebated horizontal glazed units divided by a fin-like transom, the lowest unit also having a band of sunscreen steel mesh in front. The floor plates are faced with panelled steel units. The facing components meet with a narrow shadow gap and the overall effect is of a modelled grid with a horizontal emphasis. The rear elevations, both to the office wings and the convexly curved knuckle, follow this aesthetic.

 

INTERIOR: the atrium is the building’s key public-facing interior space. The curved, full-height glazed wall is held in tension by a complex network of steel cables and suspended from above by exposed red steelwork. Set back from the wall, and above the ground-floor reception area, are curved cantilevered walkways at each floor, open to the atrium and floored in concrete panels set with circular glass blocks; behind, offices are enclosed by glazed walls.

 

Behind the reception, at a slightly lower level, is the staff restaurant. This has been refurbished a number of times but retains its distinctive fan shape, exposed concrete ceiling and glazed walls looking out onto the terrace.

 

The screening room, beneath the piazza, has a fan-shaped auditorium and circular foyer. Both spaces have been refurbished but retain perforated steel acoustic panelling and exposed concrete structural elements. The walls of the anti-room are hung with a chain curtain and the space is lit from above by the circular skylight in the piazza pavement; the glazing is held in a steel, umbrella-like structure. A concrete stair with steel balustrade leads from the foyer up to the atrium above.

 

The stairs in the four towers are dog-legged, red with stainless steel tubular balustrades; the treads and risers are of folded steel, supported at the half landings by flanged I-beam newels.

 

The interior most relevant to the building’s special interest are addressed in the paragraphs above. Throughout the rest of the building, the smooth round concrete posts and other concrete structural elements are visible, but spaces have been reconfigured and refurbished to suit operational needs.

 

* Pursuant to s1 (5A) of the Planning (Listed Buildings and Conservation Areas) Act 1990 (‘the Act’) it is declared that ‘the big 4’ sculpture on the building’s piazza is not of special architectural or historic interest, however any works which have the potential to affect the character of the listed building as a building of special architectural or historic interest may still require LBC and this is a matter for the LPA to determine.

Powerlessness

 

Alienation in the sense of a lack of power has been technically defined by Seeman as “the expectancy or probability held by the individual that his own behaviour cannot determine the occurrence of the outcomes, or reinforcements, he seeks." Seeman argues that this is “the notion of alienation as it originated in the Marxian view of the worker’s condition in capitalist society: the worker is alienated to the extent that the prerogative and means of decision are expropriated by the ruling entrepreneurs".[20] Put more succinctly, Kalekin-Fishman (1996: 97) says, “A person suffers from alienation in the form of 'powerlessness' when she is conscious of the gap between what she would like to do and what she feels capable of doing”.

In discussing powerlessness, Seeman also incorporated the insights of the psychologist Julian Rotter. Rotter distinguishes between internal control and external locus of control, which means "differences (among persons or situations) in the degree to which success or failure is attributable to external factors (e.g. luck, chance, or powerful others), as against success or failure that is seen as the outcome of one’s personal skills or characteristics".[21] Powerlessness, therefore, is the perception that the individual does not have the means to achieve his goals.

More recently, Geyer remarks that “a new type of powerlessness has emerged, where the core problem is no longer being unfree but rather being unable to select from among an overchoice of alternatives for action, whose consequences one often cannot even fathom”. Geyer adapts cybernetics to alienation theory, and writes (1996: xxiv) that powerlessness is the result of delayed feedback: “The more complex one’s environment, the later one is confronted with the latent, and often unintended, consequences of one’s actions. Consequently, in view of this causality-obscuring time lag, both the ‘rewards’ and ‘punishments’ for one’s actions increasingly tend to be viewed as random, often with apathy and alienation as a result”.

 

Meaninglessness

 

A sense of meaning has been defined by Seeman as “the individual’s sense of understanding events in which he is engaged”.[23] Seeman (1959: 786) writes that meaninglessness “is characterized by a low expectancy that satisfactory predictions about the future outcomes of behaviour can be made." Where as powerlessness refers to the sensed ability to control outcomes, this refers to the sensed ability to predict outcomes. In this respect, meaninglessness is closely tied to powerlessness; Seeman (Ibid.) argues, “the view that one lives in an intelligible world might be a prerequisite to expectancies for control; and the unintelligibility of complex affairs is presumably conducive to the development of high expectancies for external control (that is, high powerlessness)”.

Geyer (1996: xxiii) believes meaninglessness should be reinterpreted for postmodern times: "With the accelerating throughput of information [...] meaningless is not a matter anymore of whether one can assign meaning to incoming information, but of whether one can develop adequate new scanning mechanisms to gather the goal-relevant information one needs, as well as more efficient selection procedures to prevent being overburdened by the information one does not need, but is bombarded with on a regular basis." "Information overload" or the so-called "data tsunami" are well-known information problems confronting contemporary man, and Geyer thus argues that meaninglessness is turned on its head.

Normlessness[edit]

 

Normlessness (or what Durkheim referred to as anomie) “denotes the situation in which the social norms regulating individual conduct have broken down or are no longer effective as rules for behaviour”.This aspect refers to the inability to identify with the dominant values of society or rather, with what are perceived to be the dominant values of society. Seeman (1959: 788) adds that this aspect can manifest in a particularly negative manner, “The anomic situation [...] may be defined as one in which there is a high expectancy that socially unapproved behaviours are required to achieve given goals”. This negative manifestation is dealt with in detail by Catherine Ross and John Mirowski in a series of publications on mistrust, powerlessness, normlessness and crime.

Neal & Collas (2000: 122) write, “Normlessness derives partly from conditions of complexity and conflict in which individuals become unclear about the composition and enforcement of social norms. Sudden and abrupt changes occur in life conditions, and the norms that usually operate may no longer seem adequate as guidelines for conduct”. This is a particular issue after the fall of the Soviet Union, mass migrations from developing to developed countries, and the general sense of disillusionment that characterized the 1990s (Senekal, 2011). Traditional values that had already been questioned (especially during the 1960s) were met with further scepticism in the 1990s, resulting in a situation where individuals rely more often on their own judgement than on institutions of authority: "The individual not only has become more independent of the churches, but from other social institutions as well. The individual can make more personal choices in far more life situations than before” (Halman, 1998: 100). These choices are not necessarily "negative": Halman's study found that Europeans remain relatively conservative morally, even though the authority of the Church and other institutions has eroded.

 

Political alienation

 

One manifestation of the above dimensions of alienation can be a feeling of estrangement from, and a lack of engagement in, the political system. Such political alienation could result from not identifying with any particular political party or message, and could result in revolution, reforming behavior, or abstention from the political process, possibly due to voter apathy.

A similar concept is policy alienation, where workers experience a state of psychological disconnection from a policy programme being implemented.

 

Social isolation

 

Social isolation refers to “The feeling of being segregated from one’s community”. Neal and Collas (2000: 114) emphasize the centrality of social isolation in the modern world: “While social isolation is typically experienced as a form of personal stress, its sources are deeply embedded in the social organization of the modern world. With increased isolation and atomization, much of our daily interactions are with those who are strangers to us and with whom we lack any ongoing social relationships.”

Since the fall of the Soviet Union and the end of the Cold War, migrants from Eastern Europe and the developing countries have flocked to developed countries in search of a better living standard. This has led to entire communities becoming uprooted: no longer fully part of their homelands, but neither integrated into their adopted communities. Diaspora literature depicts the plights of these migrants, such as Hafid Bouazza in Paravion. Senekal (2010b: 41) argues, "Low-income communities or religious minorities may feel separated from mainstream society, leading to backlashes such as the civil unrest that occurred in French cities in October 2005. The fact that the riots subsequently spread to Belgium, Denmark, Germany, the Netherlands, Spain, Greece, and Switzerland, illustrates that not only did these communities feel segregated from mainstream society, but also that they found a community in their isolation; they regarded themselves as kindred spirits".

 

Relationships

 

One concept used in regard to specific relationships is that of parental alienation, where a child is distanced from and expresses a general dislike for one of their parents (who may have divorced or separated). The term is not applied where there is child abuse. The parental alienation might be due to specific influences from either parent or could result from the social dynamics of the family as a whole. It can also be understood in terms of attachment, the social and emotional process of bonding between child and caregiver. Adoptees can feel alienated from both adoptive parents and birth parents.

Attachment relationships in adults can also involve feelings of alienation. Indeed, emotional alienation is said to be a common way of life for many, whether it is experienced as overwhelming, or is not admitted to in the midst of a socioeconomic race, or contributes to seemingly unrelated problems.

 

Self-estrangement

 

Self-estrangement is an elusive concept in sociology, as recognized by Seeman (1959), although he included it as an aspect in his model of alienation. Some, with Marx, consider self-estrangement to be the end result and thus the heart of social alienation. Self-estrangement can be defined as “the psychological state of denying one’s own interests – of seeking out extrinsically satisfying, rather than intrinsically satisfying, activities...”. It could be characterized as a feeling of having become a stranger to oneself, or to some parts of oneself, or alternatively as a problem of self-knowledge, or authenticity.

Seeman (1959) recognized the problems inherent in defining the "self", while post-modernism in particular has questioned the very possibility of pin-pointing what precisely "self" constitutes. Gergen (1996: 125) argues that: “the traditional view of self versus society is deeply problematic and should be replaced by a conception of the self as always already immersed in relatedness. On this account, the individual’s lament of ‘not belonging’ is partially a by-product of traditional discourses themselves”. If the self is relationally constituted, does it make sense to speak of "self-estrangement" rather than "social isolation"? Costas and Fleming (2009: 354) suggest that although the concept of self-estrangement “has not weathered postmodern criticisms of essentialism and economic determinism well”, the concept still has value if a Lacanian reading of the self is adopted. This can be seen as part of a wider debate on the concept of self between humanism and antihumanism, structuralism and post-structuralism, or nature and nurture.

Mental disturbance

 

Until early in the 20th century, psychological problems were referred to in psychiatry as states of mental alienation, implying that a person had become separated from themselves, their reason or the world. From the 1960s alienation was again considered in regard to clinical states of disturbance, typically using a broad concept of a 'schizoid' ('splitting') process taken from psychoanalytic theory. The splitting was said to occur within regular child development and in everyday life, as well as in more extreme or dysfunctional form in conditions such as schizoid personality and schizophrenia. Varied concepts of alienation and self-estrangement were used to link internal schizoid states with observable symptoms and with external socioeconomic divisions, without necessarily explaining or evidencing underlying causation. R.D. Laing was particularly influential in arguing that dysfunctional families and socioeconomic oppression caused states of alienation and ontological insecurity in people, which could be considered adaptations but which were diagnosed as disorders by mainstream psychiatry and society.(Laing,[1967] 1959). The specific theories associated with Laing and others at that time are not widely accepted, but work from other theoretical perspectives sometimes addresses the same theme.

In a related vein, for Ian Parker, psychology normalizes conditions of social alienation. While it could help groups of individuals emancipate themselves, it serves the role of reproducing existing conditions.(Parker,2007). This view can be see as part of a broader tradition sometimes referred to as Critical psychology or Liberation psychology, which emphasizes that an individual is enmeshed within a social-political framework, and so therefore are psychological problems. Similarly, some psychoanalysts suggest that while psychoanalysis emphasizes environmental causes and reactions, it also attributes the problems of individuals to internal conflicts stemming from early psychosocial development, effectively divorcing them from the wider ongoing context. Slavoj Zizek (drawing on Herbert Marcuse, Michel Foucault, and Jacques Lacan's psychoanalysis) argues that in today's capitalist society, the individual is estranged from their self through the repressive injunction to "enjoy!" Such an injunction does not allow room for the recognition of alienation and, indeed, could itself be seen as an expression of alienation.(Zizek, 1994).

Frantz Fanon, an early writer on postcolonialism, studied the conditions of objectification and violent oppression (lack of autonomy) believed to have led to mental disorders among the colonized in the Third World (in particular Africans) (Fanon, ([2004] 1961).

A process of 'malignant alienation' has been observed in regard to some psychiatric patients, especially in forensic units and for individuals labeled 'difficult' or who aren't liked by at least some staff, which involves a breakdown of the therapeutic relationship between staff and patients, and which may end in the suicide of the patient. Individuals with long-term mental disorders, which may have originally stemmed from social alienation, can experience particular social and existential alienation within their communities due to other people's and potentially their own negative attitudes towards themselves and 'odd' behavior.

Disability

 

Differences between persons with disabilities and individuals in relative abilities, or perceived abilities, can be a cause of alienation. One study, "Social Alienation and Peer Identification: A Study of the Social Construction of Deafness",found that among deaf adults one theme emerged consistently across all categories of life experience: social rejection by, and alienation from, the larger hearing community. Only when the respondents described interactions with deaf people did the theme of isolation give way to comments about participation and meaningful interaction. This appeared to be related to specific needs, for example for "real" conversation, for information, the opportunity to develop close friendships and a sense of "family". It was suggested that the social meaning of deafness is established by interaction between deaf and hearing people, sometimes resulting in marginalization of the deaf, which is sometimes challenged. It has also led to the creation of alternatives and the deaf community is described as one such alternative.

Physicians and nurses often deal with people who are temporarily or permanently alienated from communities, which could be a result or a cause of medical conditions and suffering, and it has been suggested that therefore attention should be paid to learning from experiences of the special pain that alienation can bring.

 

The remains of Bass Breweries Bass Maltings a Grade II listed complex on Mareham Lane, Sleaford, Lincolnshire.

 

The Maltings were built between 1892 and 1905 for Bass, Ratcliff and Gretton of Burton on Trent and were designed by H.A. Couchman. They are the largest maltings complex in the country outside Burton. It consist of eight red brick pavilions with a massive square tower and slender chimney in the centre. The total frontage is of about 1000 feet.

 

The Bass Maltings complex opened fully in 1905, replacing all the small malthouses in the area. The complex struggled to remain open during the Second World War, but survived and continued operating until 1960.

 

Sir Nikolaus Pevsner considered the huge brewing malthouses to be Lincolnshire's most important industrial architecture, stating in his book Buildings of England; "For sheer impressiveness, little in English architecture can equal the scale of this building. A massive four-storey square tower is in the centre of a line of eight detached pavilions.

 

The Maltings closed in 1960, and the two Robey engines were transferred to museums. In 1976 one of the pavilions caught fire and spread to the tower and a further two pavilions and the site has remained unused ever since.

 

Remains associated with a railway serving the maltings complex were uncovered during trial trenching on land to the west of the main buildings. A concrete culvert was also seen, although its full extent and function remain unknown.

 

In 2011 agreement was reached to convert the Bass Maltings site into shops, offices and more than 220 apartments and houses.

 

The maximum extent of the eclipse from Tucson.

 

Partial solar eclipse (from Tucson), August 21 2017. The forecast morning clouds didn't turn up, thank goodness.

Taking these shots makes me really appreciate a flip up monitor.

Rainbow Symphony 60 mm solar filter. RAW file processed with RAW Therapee.

_8210035

After inspecting northern pastoral lands in South Australia, devastated by a drought in 1864 - 1865, Surveyor-General George Woodroffe Goyder advised the colonial government to discourage farmers from planting crops to the north of a line delineating the extent of the 12-inch (30cm) annual rainfall.

 

Goyder’s findings were embodied in the first schedule of the Waste Lands Alienation Act 1872, which permitted farmers to purchase land on credit only within designated agricultural areas. From east to west, ‘Goyder’s Line of Rainfall’ ran approximately from the Hundred of Pinnaroo, swung northwest to the Hundred of Commooroo and the Melrose area, southwest through Yorke Peninsula to the Hundred of Wallaroo, then northwest across Eyre Peninsula from the Hundred of Hawker to south of Darke’s Peak, and across to the Hundred of Chilundie near Thevenard.

 

The law was short-lived; favourable seasons in the north encouraged the government to pass Act No. 22 of 1874 repealing the 1872 Act and allowing the sale of land under credit agreement outside ‘Goyder’s Line’. A run of bad seasons in the 1880s halted the northward progression, forcing many farmers to abandon their homesteads and, more often than not, a severely eroded landscape.

 

Surveyor-General George Woodroffe Goyder:

 

George Woodroffe Goyder (1826 - 1898), surveyor-general, was baptized on the 16th of July 1826 at Liverpool, England, son of David George Goyder, physician and Swedenborgian minister, and his wife Sarah, née Etherington. The family later moved to Glasgow where George studied surveying and was articled to a railway engineer. He migrated to Sydney in 1848. After three years with an auctioneering firm he visited Melbourne and went to Adelaide where he decided to settle. In June 1851 he entered the South Australian civil service as a draftsman and on 10 December at Christ Church, North Adelaide, married Frances Mary Smith.

 

Goyder joined the Department of Lands as chief clerk in January 1853. In quick stages he rose from second assistant to assistant surveyor-general in January 1857. In April he took charge of an exploration to report on country north of pastoral settlement. He was amazed to find Lake Torrens full of fresh water and its flourishing eastern surroundings very different from the desert described by Edward Eyre in 1839. His exuberant report persuaded the surveyor-general, Captain (Sir) Arthur Freeling, to examine the area in September. No more rain had fallen but hot winds had killed the vegetation and turned the lake into a bed of mud. Freeling returned to criticize Goyder for mistaking flood for permanent water, being misled by mirage and misconceiving the value of the northern country. Although Goyder had proved that Eyre's horseshoe of salt lakes was penetrable and thereby opened the way to further exploration, he was too conscientious to ignore his blunder and in 1859 at his own request led survey parties to triangulate the country between Lakes Torrens and Eyre and to sink wells. When Freeling resigned Goyder was recalled from the north to become surveyor-general on 19 January 1861 at a salary of £700.

 

Goyder's northern surveys had attracted many large pastoralists who soon demanded modified conditions for their leases. With extra duties as inspector of mines and valuator of runs Goyder went north to classify grazing leases, rents and rights of renewal. In less than twenty months he rode over 20,000 miles (32,186 km), visiting 83 stations and handling his departmental correspondence each night. When his valuations were published the outback lessees complained bitterly and inside pastoralists demanded re-assessment while smallholders and urban anti-squatters condemned any concession to hungry graziers. In this three-sided struggle four ministries rose and fell but Goyder stood firm. In 1865 three commissioners were sent north to reassess rents but found the country in severe drought. In November Goyder was directed to go north and from his own observations to lay down on the map 'the line of demarcation between that portion of the country where the rainfall has extended, and that where the drought prevails'. With a small mounted party he went to Swan Reach on the River Murray and thence north-west to Pekina, east to Melrose and returned through Crystal Brook to Adelaide. A map published in 1866 showed his line of travel with a wing sweeping east from the Murray to the Victorian border and another from Spencer Gulf far to the west.

 

Goyder's rainfall line was first used for the reassessment of leases and the relief of stricken pastoralists. After the drought broke in 1867 he cautiously admitted that his line separated 'to a certain extent' lands suitable for agriculture and those fit only for grazing. This statement strengthened the urban land reformers in the general election in April 1868. Led by Henry Strangways they introduced 'Agricultural Areas' where sections up to 320 acres (130 ha) were to be sold at auction on credit, thus enabling small farmers to compete against wealthy speculators. When the new Act was passed in January 1869 Goyder had chosen six areas, each with easy access to the coast. While the new sections were marked out he took 150 men to the Northern Territory where incompetence and delay in the surveys were causing much discontent. His prompt and firm action soon restored confidence. He recommended Palmerston (Darwin) as the capital site, completed the survey of 665,860 acres (269,467 ha) in six months, reported on traces of minerals and located a million acres (404,690 ha) of average quality suitable for the growth of tropical products. He sailed for Adelaide in November and next February visited Victoria to see the working of land regulations there. He disliked random selection before survey but his mission led to amendments of Strangways' Act. Liberal extensions of credit to new farmers and good seasons in the 1870s brought land sales of nine million acres (3,642,210 ha) for the decade. With larger sections and better opportunities to buy land in well-watered areas he discouraged attempts at farming beyond his line. He pursued this policy as chairman of the railways commission in 1874-75 but northern newspapers claimed that the southern districts were full and ridiculed the accuracy of the line. Scorning Goyder's warnings the government yielded in 1874 and made land available beyond the line. Farmers pushed north and had fair harvests but the onset of bad seasons in 1880 left them in dire distress. At great expense they had to be relocated south of the line, their sections reverting to sheep runs spoiled by wind erosion and destruction of native vegetation.

 

One of Goyder's many enterprises sprang from the colony's severe shortage of timber. He did his utmost to preserve trees and encourage planting. In 1873 he recommended the use of forest reserves and in 1875-83 was chairman of the Forest Board with John Ednie Brown as chief conservator. Another constant project of Goyder's was water conservation. Starting with wells and dams on northern stockroutes he persuaded the government to spend £300,000 on drainage in the south-east in 1867. In 1871 he inspected pumping machinery and irrigation works in Britain and America and returned to Adelaide with much knowledge of boring for artesian water. He advised many pastoralists on water problems and rejected such impracticable schemes as irrigating the Adelaide plain by a canal from the River Murray. His paper on the development of water conservation in 1883 indicated the immense scope of his inquiries.

 

Nicknamed 'Little Energy', Goyder was reputed the ablest administrator and most efficient public servant in the colony. A martinet in office hours he won the respect and affection of his subordinates. As 'king of the lands department' he served under 24 different commissioners of crown lands through 34 changes of ministry and helped to amend over 60 Lands Acts. Costs of his department rose from £15,000 in 1861 to £165,000 in 1883 when his power began to wane but in the same time he quadrupled the colony's revenue from land sales and leases. Disgruntled graziers, farmers and miners all charged him with partiality but it was never proved. In fixing rents, boundaries and valuations he was scrupulous and firm, and his rulings were tolerated because of his integrity and honour. In fieldwork his powers of observation were almost uncanny; he brought fortunes to many settlers but remained comparatively poor. He tendered his resignation in 1862, 1873 and 1878 but each time was persuaded to withdraw it by increments to his salary. He was earning £1250 a year when he retired on 30 June 1894 and was then given £4375 in lieu of a pension. In October leading citizens gave him a purse of a thousand sovereigns. He was appointed C.M.G. in 1889.

 

Goyder consistently overworked himself and his health suffered. For years after 1861 he had scurvy and in 1869 returned from Darwin with 'nervous and muscular debility' and was ordered complete rest. His wife was then recuperating in England where she died on 8 April 1870 at Bristol from an overdose of sleeping pills. In 1871 Goyder took nine months leave and visited Britain and America leaving his nine children with Ellen Priscilla Smith, his deceased wife's sister. On 20 November he married her: they had one son and twin daughters. Goyder died on 2 November 1898 at his home Warrakilla, near Aldgate, leaving an estate of £4000.

 

Source: SA History Hub & Australian Dictionary of Biography.

A part of my very first attemts on macro photography. Shot taken with Nikon d500, nikon 35mm f1,8 and kenko 20mm extention tube. F22, 1/50s & ISO6400

++++++FROM WIKIPEDIA ++++

 

Puri (About this soundlisten (help·info)) is a city and a Municipality in the state of Odisha in eastern India. It is the district headquarters of Puri district and is situated on the Bay of Bengal, 60 kilometres (37 mi) south of the state capital of Bhubaneswar. It is also known as Sri Jagannatha Dhama after the 12th-century Jagannatha Temple located in the city. It is one of the original Char Dham pilgrimage sites for Hindus.

Puri

 

ପୁରୀ

 

Puri is known by several names since the ancient times, and was locally known as "Sri Kshetra" and Lord Jagannatha temple is known as "Badadeula". Puri and the Jagannatha Temple were invaded 18 times by Hindu and Muslim rulers, from the 4th century AD till the early 19th century with the objective of looting the treasures of the temple. Odisha, including Puri and its temple, were part of British India from 1803 till India attained independence in August 1947. Even though princely states do not exist in India today, the heirs of the Gajapati Dynasty of Khurda still perform the ritual duties of the temple. The temple town has many Hindu religious mathas or monasteries.

 

The economy of Puri is dependent on the religious importance of the Jagannatha Temple to the extent of nearly 80 percent. The 24 festivals, including 13 major ones, held every year in the temple complex contribute to the economy; Ratha Yatra and its related festivals are the most important which are attended by millions of people every year. Sand art and applique art are some of the important crafts of the city.

 

Puri has been chosen as one of the heritage cities for Heritage City Development and Augmentation Yojana (HRIDAY) scheme of Government of India.

Geography and climateEdit

GeographyEdit

The Atharanala Bridge dating back to the 16th century at the entrance of Puri

 

Puri, located on the east coast of India on the Bay of Bengal, is in the centre of the Puri district. It is delimited by the Bay of Bengal on the southeast, the Mauza Sipaurubilla on the west, Mauza Gopinathpur in the north and Mauza Balukhand in the east. It is within the 67 kilometres (42 mi) coastal stretch of sandy beaches that extends between Chilika Lake and the south of Puri city. However, the administrative jurisdiction of the Puri Municipality extends over an area of 16.3268 square kilometres (6.3038 sq mi) spread over 30 wards, which includes a shore line of 5 kilometres (3.1 mi).[1]

 

Puri is in the coastal delta of the Mahanadi River on the shores of the Bay of Bengal. In the ancient days it was near to Sisupalgarh (also known as "Ashokan Tosali"). Then the land was drained by a tributary of the Bhargavi River, a branch of the Mahanadi River. This branch underwent a meandering course creating many arteries altering the estuary, and formed many sand hills. These sand hills could be cut through by the streams. Because of the sand hills, the Bhargavi River, flowing to the south of Puri, moved away towards the Chilika Lake. This shift also resulted in the creation of two lagoons, known as Sar and Samang, on the eastern and northern parts of Puri respectively. Sar lagoon has a length of 5 miles (8.0 km) in an east-west direction and a width of 2 miles (3.2 km) in north-south direction. The estuary of the Bhargavi River has a shallow depth of just 5 feet (1.5 m) and the process of siltation continues. According to a 15th-century Odia writer Saraladasa, the bed of the unnamed stream that flowed at the base of the Blue Mountain or Neelachal was filled up. Katakarajavamsa, a 16th-century chronicle (c.1600), attributes filling up of the bed of the river which flowed through the present Grand Road, as done during the reign of King Narasimha II (1278–1308) of Eastern Ganga dynasty.[2]

ClimateEdit

 

According to the Köppen–Geiger climate classification system the climate of Puri is classified as Aw (Tropical savanna climate). The city has moderate and tropical climate. Humidity is fairly high throughout the year. The temperature during summer touches a maximum of 36 °C (97 °F) and during winter it is 17 °C (63 °F). The average annual rainfall is 1,337 millimetres (52.6 in) and the average annual temperature is 26.9 °C (80.4 °F). The weather data is given in the following table.[3][4]

 

HistoryEdit

Main article: Timeline of Puri

Names in historyEdit

 

Puri, the holy land of Lord Jagannatha, also known by the popular vernacular name Shrikhetra, has many ancient names in the Hindu scriptures such as the Rigveda, Matsya purana, Brahma Purana, Narada Purana, Padma Purana, Skanda Purana, Kapila Purana and Niladrimahodaya. In the Rigveda, in particular, it is mentioned as a place called Purushamandama-grama meaning the place where the Creator deity of the world – Supreme Divinity deified on an altar or mandapa was venerated near the coast and prayers offered with Vedic hymns. Over time the name got changed to Purushottama Puri and further shortened to Puri, and the Purusha came to be known as Jagannatha. Sages like Bhrigu, Atri and Markandeya had their hermitage close to this place.[5] Its name is mentioned, conforming to the deity worshipped, as Srikshetra, Purusottama Dhāma, Purusottama Kshetra, Purusottama Puri and Jagannath Puri. Puri, however, is the popular usage. It is also known by the geographical features of its location as Shankhakshetra (the layout of the town is in the form of a conch shell),[6] Neelāchala ("Blue mountain" a terminology used to name a very large sand lagoon over which the temple was built but this name is not in vogue), Neelāchalakshetra, Neelādri.[7] In Sanskrit, the word "Puri" means town or city,[8] and is cognate with polis in Greek.[9]

 

Another ancient name is Charita as identified by General Alexander Cunningham of the Archaeological Survey of India, which was later spelled as Che-li-ta-lo by Chinese traveller Hiuen Tsang. When the present temple was built by the Eastern Ganga king Anantavarman Chodaganga in the 11th and 12th centuries AD, it was called Purushottamkshetra. However, the Moghuls, the Marathas and early British rulers called it Purushottama-chhatar or just Chhatar. In Moghul ruler Akbar's Ain-i-Akbari and subsequent Muslim historical records it was known as Purushottama. In the Sanskrit drama Anargha Raghava Nataka as well, authored by Murari Mishra, a playwright, in the 8th century AD, it is referred to as Purushottama.[6] It was only after the 12th century AD that Puri came to be known by the shortened form of Jagannatha Puri, named after the deity or in a short form as Puri.[7] It is the only shrine in India, where Radha, along with Lakshmi, Saraswati, Durga, Bhudevi, Sati, Parvati, and Shakti, abodes with Krishna, who is also known by the name Jagannatha.[10]

Ancient periodEdit

king Indradyumna of Ujjayani credited with building the original temple in 318 AD

 

According to the chronicle Madala Panji, in 318 AD, the priests and servitors of the temple spirited away the idols to escape the wrath of the Rashtrakuta king Rakatavahu.[11] In the temple's historical records it finds mention in the Brahma Purana and Skanda Purana stating that the temple was built by the king Indradyumna, Ujjayani.[12]

 

S. N. Sadasivan, a historian, in his book A Social History of India quotes William Joseph Wilkins, author of the book Hindu Mythology, Vedic and Purānic as stating that in Puri, Buddhism was once a well established practice but later Buddhists were persecuted and Brahmanism became the order of the religious practice in the town; the Buddha deity is now worshipped by the Hindus as Jagannatha. It is also said by Wilkinson that some relics of Buddha were placed inside the idol of Jagannatha which the Brahmins claimed were the bones of Lord Krishna. Even during Maurya king Ashoka's reign in 240 BC, Kalinga was a Buddhist center and that a tribe known as Lohabahu (barbarians from outside Odisha) converted to Buddhism and built a temple with an idol of Buddha which is now worshipped as Jagannatha. Wilkinson also says that the Lohabahu deposited some Buddha relics in the precincts of the temple.[13]

 

Construction of the Jagannatha Temple started in 1136 AD and completed towards the latter part of the 12th century. The Eastern Ganga king Anangabhima III dedicated his kingdom to Lord Jagannatha, then known as the Purushottama-Jagannatha, and resolved that from then on he and his descendants would rule under "divine order as Jagannatha's sons and vassals". Even though princely states do not exist in India today, the heirs of the Gajapati dynasty of Khurda still perform the ritual duties of the temple; the king formally sweeps the road in front of the chariots before the start of the Ratha Yatra.[14]

Medieval and early modern periodsEdit

 

The history of Puri is on the same lines as that of the Jagannatha Temple, which was invaded 18 times during its history to plunder the treasures of the temple, rather than for religious reasons. The first invasion occurred in the 8th century AD by Rastrakuta king Govinda-III (798–814 AD), and the last took place in 1881 AD by the monotheistic followers of Alekh (Mahima Dharma) who did not recognise the worship of Jagannatha.[15] From 1205 AD onward [14] there were many invasions of the city and its temple by Muslims of Afghan and Moghul descent, known as Yavanas or foreigners. In most of these invasions the idols were taken to safe places by the priests and the servitors of the temple. Destruction of the temple was prevented by timely resistance or surrender by the kings of the region. However, the treasures of the temple were repeatedly looted.[16] The table lists all the 18 invasions along with the status of the three images of the temple, the triad of Jagannatha, Balabhadra and Subhadra following each invasion.[15]

Invasion number Invader (s), year (s) AD Local rulers Status of the three images of the Jagannatha temple

1 Raktabahu or Govinda III (798–814) of the Rashtrakuta Empire King Subhanadeva of Bhaumakara dynasty Idols shifted to Gopali near Sonepur. Was brought back to Puri by Yayati I after 146 years and re-consecrated after performing Nabakalebara.[17]

2 Illias Shah, Sultan of Bengal, 1340 Narasinghadeva III Images shifted to a secret location.[18]

3 Feroz Shah Tughlaq, 1360 Ganga King Bhanudeva III Images not found, though rumored that they were thrown into the Bay Of Bengal.[18]

4 Ismail Ghazi commander of Alauddin Hussain Shah of Bengal, 1509 King Prataprudradeva Images shifted to Chandhei Guha Pahada near Chilika Lake.[18]

5 Kalapahara, army assistant general of Sulaiman Karrani of the Afghan Sultan of Bengal, 1568 Mukundadeva Harichandan Images initially hidden in an island in Chilika Lake. However, the invader took the idols from here to the banks of the Ganges River and burnt them. Bisher Mohanty, a Vaishnavite saint, who had followed the invading army, retrieved the Brahmas and hid it in a drum at Khurdagada in 1575 AD and finally re-installed it in the deities. Deities were brought back to Puri and consecrated in the Jagannatha Temple.[19]

6 Suleman, the son of Kuthu Khan and Osman, the son of Isha (ruler of Orissa), 1592 Ramachandradeva, the Bhoi dynasty ruler of Khurda Revolt was by local Muslim rulers who desecrated the images.[20]

7 Mirza Khurum, the commander of Islam Khan I, the Nawab of Bengal, 1601 Purushottamadeva of Bhoi Dynasty Image moved to Kapileswarpur village by boat through the river Bhargavi and kept in the Panchamukhi Gosani temple. Thereafter, the deities were kept in Dobandha—Pentha.[20]

8 Hasim Khan, the Subedar of Orissa, 1608 Purushottam Deva, the King of Khurda Images shifted to the Gopal temple at Khurda and brought back in 1608.[20]

9 Hindu Rajput Jagirdar Kesodasmaru, 1610 Purusottamdeva, the king of Khurda Images kept at the Gundicha Temple and brought back to Puri after eight months.[20]

10 Kalyan Malla, 1611 Purushottamadeva, the King of Khurda Images moved to 'Mahisanasi' also known as'Brahmapura' or 'Chakanasi' in the Chilika Lake where they remained for one year.[21]

11 Kalyan Malla, 1612 Paiks of Purushottamadeva, the King of Khurda Images placed on a fleet of boats at Gurubai Gada and hidden under the 'Lotani Baragachha' or Banyan tree) and then at 'Dadhibaman Temple'.[22]

12 Mukarram Khan, 1617 Purushottama Deva, the King of Khurda Images moved to the Bankanidhi temple, Gobapadar and brought back to Puri in 1620.[22]

13 Mirza Ahmad Beg, 1621 Narasingha Deva Images shifted to 'Andharigada' in the mouth of the river Shalia across the Chilika Lake. Moved back to Puri in 1624.[23]

14 Amir Mutaquad Khan alias Mirza Makki, 1645 Narasingha Deva and Gangadhar Not known.[24]

15 Amir Fateh Khan, 1647 Not known Not known[24]

16 Ekram Khan and Mastram Khan on behalf of Mughal Emperor Aurangzeb, 1692 Divyasingha Deva, the king of Khurda Images moved to 'Maa Bhagabati Temple' and then to Bada Hantuada in Banpur across the Chilika Lake, and finally brought back to Puri in 1699.[24]

17 Muhammad Taqi Khan, 1731 and 1733 Birakishore Deva and Birakishore Deva of Athagada Images moved to Hariswar in Banpur, Chikili in Khalikote, Rumagarh in Kodala, Athagada in Ganjam and lastly to Marda in Kodala. Shifted back to Puri after 2.5 years.[24]

18 Followers of Mahima Dharma, 1881 Birakishore Deva and Birakishore Deva of Athagada Images burnt in the streets. [25]

 

Puri is the site of the Govardhana Matha, one of the four cardinal institutions established by Adi Shankaracharya, when he visited Puri in 810 AD, and since then it has become an important dham (divine centre) for the Hindus; the others being those at Sringeri, Dwarka and Jyotirmath. The Matha (monastery of various Hindu sects) is headed by Jagatguru Shankarachrya. It is a local belief about these dhams that Lord Vishnu takes his dinner at Puri, has his bath at Rameshwaram, spends the night at Dwarka and does penance at Badrinath.[12][26]

 

In the 16th century, Chaitanya Mahaprabhu of Bengal established the Bhakti movements of India, now known by the name the Hare Krishna movement. He spent many years as a devotee of Jagannatha at Puri; he is said to have merged with the deity.[27] There is also a matha of Chaitanya Mahaprabhu here known as Radhakanta Math.[12]

 

In the 17th century, for the sailors sailing on the east coast of India, the temple served as a landmark, being located in a plaza in the centre of the city, which they called the "White Pagoda" while the Konark Sun Temple, 60 kilometres (37 mi) away to the east of Puri, was known as the "Black Pagoda".[27]

 

The iconic representation of the images in the Jagannatha temple is believed to be the forms derived from the worship made by the tribal groups of Sabaras belonging to northern Odisha. These images are replaced at regular intervals as the wood deteriorates. This replacement is a special event carried out ritualistically by special group of carpenters.[27]

Govardhana matha main gate

 

The city has many other Mathas as well. The Emar Matha was founded by the Tamil Vaishnava saint Ramanujacharya in the 12th century AD. This Matha, which is now located in front of Simhadvara across the eastern corner of the Jagannatha Temple, is reported to have been built in the 16th century during the reign of kings of Suryavamsi Gajapatis. The Matha was in the news on 25 February 2011 for the large cache of 522 silver slabs unearthed from a closed chamber.[28][29]

 

The British conquered Orissa in 1803, and, recognising the importance of the Jagannatha Temple in the life of the people of the state, they initially appointed an official to look after the temple's affairs and later declared the temple as part of a district.[14]

Modern historyEdit

H.H Jagadguru Swami Nischalananda Saraswati, The Shankaracharya of Puri

 

In 1906, Sri Yukteswar, an exponent of Kriya Yoga and a resident of Puri, established an ashram, a spiritual training center, named "Kararashram" in Puri. He died on 9 March 1936 and his body is buried in the garden of the ashram.[30][31]

 

The city is the site of the former summer residence of British Raj, the Raj Bhavan, built in 1913–14 during the era of governors.[32]

 

For the people of Puri, Lord Jagannatha, visualized as Lord Krishna, is synonymous with their city. They believe that Lord Jagannatha looks after the welfare of the state. However, after the partial collapse of the Jagannatha Temple (in the Amalaka part of the temple) on 14 June 1990, people became apprehensive and considered it a bad omen for Odisha. The replacement of the fallen stone by another of the same size and weight (7 tonnes (7.7 tons)), that could be done only in the early morning hours after the temple gates were opened, was done on 28 February 1991.[27]

 

Puri has been chosen as one of the heritage cities for the Heritage City Development and Augmentation Yojana scheme of the Indian Government. It is chosen as one of the 12 heritage cities with "focus on holistic development" to be implemented within 27 months by the end of March 2017.[33]

 

Non-Hindus are not permitted to enter the shrines but are allowed to view the temple and the proceedings from the roof of the Raghunandan library, located within the precincts of the temple, for a small donation.[34]

DemographicsEdit

See also: List of cities in Odisha

 

According to the 2011 Census of India, Puri is an urban agglomeration governed by the Municipal Corporation in Odisha state, with a population of 201,026[35] This rose to 200,564 in 2011 – comprising 104,086 males, 96,478 females, and 18,471 children (under six years of age). The sex ratio is 927. The average literacy rate in the city is 88.03 percent (91.38 percent for males and 84.43 percent for females).

EconomyEdit

 

The economy of Puri is dependent on tourism to the extent of about 80 percent. The temple is the focal point of the city and provides employment to the people of the town. Agricultural production of rice, ghee, vegetables and so forth of the region meet the large requirements of the temple. Many settlements around the town exclusively cater to the other religious requirements of the temple.[36] The temple administration employs 6,000 men to perform the rituals. The temple also provides economic sustenance to 20,000 people.[34] According to Colleen Taylor Sen an author on food and travel, writing on the food culture of India, the temple kitchen has 400 cooks serving food to as many as 100,000 people,.[37] According to J Mohapatra, Director, Ind Barath Power Infra Ltd (IBPIL), the kitchen is known as "a largest and biggest kitchen of the world."[38]

City management and governanceEdit

Samudra arati or worship of the sea at Swargadwar by disciples of the Govardhana matha

 

The Puri Municipality, Puri Konark Development Authority, Public Health Engineering Organisation and Orissa Water Supply Sewerage Board are some of the principal organisations that are devolved with the responsibility of providing for civic amenities such as water supply, sewerage, waste management, street lighting and infrastructure of roads. The major activity, which puts maximum pressure on these organisations, is the annual event of the Ratha Yatra held during June- July. According to the Puri Municipality more than a million people attend this event. Hence, development activities such as infrastructure and amenities to the pilgrims, apart from security, gets priority attention.[39]

 

The civic administration of Puri is the responsibility of the Puri Municipality. The municipality came into existence in 1864 in the name of the Puri Improvement Trust, which was converted into Puri Municipality in 1881. After India's independence in 1947, the Orissa Municipal Act (1950) was promulgated entrusting the administration of the city to the Puri Municipality. This body is represented by elected representatives with a Chairperson and councilors representing the 30 wards within the municipal limits.[40]

LandmarksEdit

Jagannatha temple

Jagannatha Temple at PuriEdit

Main article: Jagannath Temple (Puri)

Left: Jagannath Temple at Puri Right: View of the temple at night

 

The Jagannatha Temple at Puri is one of the major Hindu temples built in the Kalinga style of architecture.[41] The temple tower, with a spire, rises to a height of 58 metres (190 ft), and a flag is unfurled above it, fixed over a wheel (chakra).[34][42]

Left:Ritual chakra and flags at the top shikhara of Puri temple of Jagannatha also related to Sudarsana chakra. The red flag (12 hand or 14 feet (4.3 m) denotes that Jagannath is within the temple.

Right: Statue of Aruna the charioteer of the Sun God on top of the Aruna Stambha in front of the Singhadwara

 

The temple is built on an elevated platform (of about 420,000 square feet (39,000 m2) area),[43] 20 feet (6.1 m) above the adjacent area. The temple rises to a height of 214 feet (65 m) above the road level. The temple complex covers an area of 10.7 acres (4.3 ha).[39] There are four entry gates in four cardinal directions of the temple, each gate located at the central part of the walls. These gates are: the eastern gate called the Singhadwara (Lions Gate), the southern gate known as Ashwa Dwara (Horse Gate), the western gate called the Vyaghra Dwara (Tigers Gate) or the Khanja Gate, and the northern gate called the Hathi Dwara or (elephant gate). These four gates symbolize the four fundamental principles of Dharma (right conduct), Jnana (knowledge), Vairagya (renunciation) and Aishwarya (prosperity). The gates are crowned with pyramid shaped structures. There is a stone pillar in front of the Singhadwara, called the Aruna Stambha {Solar Pillar}, 11 metres (36 ft) in height with 16 faces, made of chlorite stone; at the top of the stamba an elegant statue of Aruṇa (Sun) in a prayer mode is mounted. This pillar was shifted from the Konarak Sun Temple.[44] The four gates are decorated with guardian statues in the form of lion, horse mounted men, tigers, and elephants in the name and order of the gates.[34] A pillar made of fossilized wood is used for placing lamps as offering. The Lion Gate (Singhadwara) is the main gate to the temple, which is guarded by two guardian deities Jaya and Vijaya.[43][44][45] The main gate is ascended through 22 steps known as Baisi Pahaca, which are revered, as it is believed to possess "spiritual animation". Children are made to roll down these steps, from top to bottom, to bring them spiritual happiness. After entering the temple, on the left side, there is a large kitchen where food is prepared in hygienic conditions in huge quantities; the kitchen is called as "the biggest hotel of the world".[43]

The main entrance of the Jagannatha Temple

 

According to a legend King Indradyumma was directed by Lord Jagannatha in a dream to build a temple for him which he did as directed. However, according to historical records the temple was started some time during the 12th century by King Chodaganga of the Eastern Ganga dynasty. It was completed by his descendant, Anangabhima Deva, in the 12th century. The wooden images of Jagannatha, Balabhadra and Subhadra were then deified here. The temple was under the control of the Hindu rulers up to 1558. Then, when Orissa was occupied by the Afghan Nawab of Bengal, it was brought under the control of the Afghan General Kalapahad. Following the defeat of the Afghan king by Raja Mansingh, the General of Mughal emperor Akbar, the temple became part of the Mughal empire till 1751. Subsequently, it was under the control of the Marathas till 1803. During the British Raj, the Puri Raja was entrusted with its management until 1947.[42]

 

The triad of images in the temple are of Jagannatha, personifying Lord Krishna, Balabhadra, His older brother, and Subhadra, His younger sister. The images are made of neem wood in an unfinished form. The stumps of wood which form the images of the brothers have human arms, while that of Subhadra does not have any arms. The heads are large, painted and non-carved. The faces are marked with distinctive large circular eyes.[27]

The Pancha Tirtha of PuriEdit

Main article: Pancha Tirtha of Puri

Markandeshwar Tank

 

Hindus consider it essential to bathe in the Pancha Tirtha or the five sacred bathing spots of Puri, to complete a pilgrimage to Puri. The five sacred water bodies are the Indradyumana Tank, the Rohini Kunda, the Markandeya Tank, the Swetaganga Tank, and the Bay of Bengal also called the Mahodadhi, in Sanskrit 'Mahodadhi' means a "great ocean";[46] all are considered sacred bathing spots in the Swargadwar area.[47][48][49] These tanks have perennial sources of supply from rainfall and ground water.[50]

Gundicha TempleEdit

Main article: Gundicha Temple

The Main Gate of the Gundicha Temple

 

The Gundicha Temple, known as the Garden House of Jagannatha, stands in the centre of a beautiful garden, bounded by compound walls on all sides. It lies at a distance of about 3 kilometres (1.9 mi) to the northeast of the Jagannatha Temple. The two temples are located at the two ends of the Bada Danda (Grand Avenue), which is the pathway for the Ratha Yatra. According to a legend, Gundicha was the wife of King Indradyumna who originally built the Jagannatha temple.[51]

 

The temple is built using light-grey sandstone, and, architecturally, it exemplifies typical Kalinga temple architecture in the Deula style. The complex comprises four components: vimana (tower structure containing the sanctum), jagamohana (assembly hall), nata-mandapa (festival hall) and bhoga-mandapa (hall of offerings). There is also a kitchen connected by a small passage. The temple is set within a garden, and is known as "God's Summer Garden Retreat" or garden house of Jagannatha. The entire complex, including the garden, is surrounded by a wall which measures 430 by 320 feet (131 m × 98 m) with height of 20 feet (6.1 m).[52]

 

Except for the 9-day Ratha Yatra, when the triad images are worshipped in the Gundicha Temple, otherwise it remains unoccupied for the rest of the year. Tourists can visit the temple after paying an entry fee. Foreigners (generally prohibited entry in the main temple) are allowed inside this temple during this period.[53] The temple is under the Jagannatha Temple Administration, Puri, the governing body of the main temple. A small band of servitors maintain the temple.[52]

SwargadwarEdit

The Sea at Swargadwar of Puri

 

Swargadwar is the name given to the cremation ground or burning ghat which is located on the shores of the sea. Here thousands of dead bodies of Hindus brought from faraway places are cremated. It is a belief that the Chitanya Mahaparabhu disappeared from this Swargadwar about 500 years back.[54]

BeachEdit

Puri sea sunrise

Puri Sea Beach viewed from the light house

 

The beach at Puri, known as the "Ballighai beach, at the mouth of Nunai River, is 8 kilometres (5.0 mi) away from the town and is fringed by casurina trees.[12] It has golden yellow sand. Sunrise and sunset are pleasant scenic attractions here.[55] Waves break in at the beach which is long and wide.[27]

District museumEdit

 

The Puri district museum is located on the station road where the exhibits in display are the different types of garments worn by Lord Jagannatha, local sculptures, patachitra (traditional, cloth-based scroll painting), ancient Palm-leaf manuscripts, and local craft work.[56]

Raghunandana libraryEdit

 

Raghunandana Library is located in the Emara Matha complex (opposite Simhadwara or lion gate, the main entrance gate). The Jagannatha Aitihasika Gavesana Samiti (Jagannatha Historical Centre) is also located here. The library houses ancient palm leaf manuscripts on Jagannatha, His cult and the history of the city.[56]

Festivals of PuriEdit

Main article: List of festivals observed at Jagannatha Temple, Puri

The Grand Road near the Jagannatha Temple

 

Puri witnesses 24 festivals every year, of which 13 are major. The most important of these is the Ratha Yatra, or the car festival, held in the June–July, which is attended by more than 1 million people.[57]

Ratha Yatra at PuriEdit

Main article: Ratha-Yatra (Puri)

The Ratha Yatra in Puri in modern times showing the three chariots of the deities with the Temple in the background

 

The Jagannatha Temple triad are normally worshipped in the sanctum of the temple at Puri, but once during the month of Asadha (rainy season of Orissa, usually in June or July), they are brought out on the Bada Danda (main street of Puri) and taken over a distance of (3 kilometres (1.9 mi)) to the Shri Gundicha Temple[58] in huge chariots (ratha), allowing the public to have darśana (holy view). This festival is known as the Ratha Yatra, meaning the journey (yatra) of the chariots.[59] The yatra starts every year according to the Hindu calendar on the Asadha Sukla Dwitiya day, the second day of bright fortnight of Asadha (June–July).[60]

 

Historically, the ruling Ganga dynasty instituted the Ratha Yatra on the completion of the Jagannatha Temple around 1150 AD. This festival was one of those Hindu festivals that was reported to the Western world very early.[61] Friar Odoric, in his account of 1321, reported how the people put the "idols" on chariots, and the King, the Queen and all the people drew them from the "church" with song and music.[62][63]

 

The Rathas are huge wooden structures provided with large wheels, which are built anew every year and are pulled by the devotees. The chariot for Lord Jagannatha is about 45 feet (14 m) high and 35 square feet (3.3 m2) and takes about 2 months for its construction.[64] The chariot is mounted with 16 wheels, each of 7 feet (2.1 m) diameter. The carving in the front face of the chariot has four wooden horses drawn by Maruti. On its other three faces, the wooden carvings are of Rama, Surya and Vishnu. The chariot is known as Nandi Ghosha. The roof of the chariot is covered with yellow and red coloured cloth. The next chariot is of Balabhadra which is 44 feet (13 m) in height fitted with 14 wheels. The chariot is carved with Satyaki as the charioteer, roof covered in red and green coloured cloth, and the chariot is known as Taladhwaja. The carvings on this chariot include images of Narasimha and Rudra as Jagannatha's companions. The next chariot in the order is of Subhadra, which is 43 feet (13 m) in height supported on 12 wheels, roof covered in black and red colour cloth, and the chariot is known as Darpa Dalaan and the charioteer carved is Arjuna. Other images carved on the chariot are of Vana Durga, Tara Devi and Chandi Devi.[60][65] The artists and painters of Puri decorate the cars and paint flower petals and other designs on the wheels, the wood-carved charioteer and horses, and the inverted lotuses on the wall behind the throne.[59] The chariots of Jagannatha pulled during Ratha Yatra is the etymological origin of the English word Juggernaut.[66] The Ratha Yatra is also termed as the Shri Gundicha yatra and Ghosha yatra[60]

Pahandi bije during Ratha Yatra at Puri

Chhera PaharaEdit

 

The Chhera Pahara (sweeping with water) is a significant ritual associated with the Ratha Yatra. During this ritual, the Gajapati King wears the outfit of a sweeper and sweeps all around the deities and chariots. The king cleans the road in front of the chariots with a gold-handled broom and sprinkles sandalwood water and powder. As per the custom, although the Gajapati King has been considered the most exalted person in the Kalingan kingdom, he still renders the menial service to Jagannatha. This ritual signifies that under the lordship of Jagannatha, there is no distinction between the powerful sovereign and the humblest devotee.[67]

Chandan YatraEdit

The Narendra Tirtha tank where ceremonies of Chandan Yatra are performed

Main article: Chandan Yatra

 

The Chandan Yatra festival held every year on Akshaya Tritiya day marks the commencement of the construction of the chariots of the Ratha Yatra. It also marks the celebration of the Hindu new year.[12]

Snana YatraEdit

Main article: Snana Yatra

 

Every year, on the Purnima day in the Hindu calendar month of Jyestha (June), the triad images of the Jagannatha Temple are ceremonially bathed and decorated on the occasion of Snana Yatra. Water for the bath is taken in 108 pots from the Suna kuan (meaning: "golden well") located near the northern gate of the temple. Water is drawn from this well only once in a year for the sole purpose of the religious bath of the deities. After the bath the triad images are dressed in the fashion of the elephant god, Ganesha. Later, during the night, the original triad images are taken out in a procession back to the main temple but kept at a place known as Anasara pindi.[60] After this the Jhulana Yatra is performed when proxy images of the deities are taken out in a grand procession for 21 days, cruised over boats in the Narendra Tirtha tank.[12]

Anavasara or AnasaraEdit

Images during the Snana Yatra.

 

Anasara, a derivative of the Sanskrit word "Anabasara",[68] literally means vacation. Every year after the holy Snana Yatra, the triad images, without the Sudarshana Chakra, are taken to a secret altar named Anavasara Ghar (also known as Anasara pindi, 'pindi' is Oriya term meaning "platform" [68]) where they remain for the next fortnight of (Krishna paksha); devotees are not allowed to view these images. Instead, devotees go to the nearby Brahmagiri to see the Lord in the four-handed form of Alarnath, a depiction of Vishnu.[60][69] Devotees then get the first glimpse of the Lord only on the day before Ratha Yatra, which is called Navayouvana. It is a local belief that the gods suffer from fever after taking an elaborate ritual bath, and they are treated by the special servants, the Daitapatis, for 15 days. Daitapatis perform special nitis (rites) known as Netrotchhaba (a rite of painting the eyes of the triad). During this period cooked food is not offered to the deities.[70]

Naba KalebaraEdit

Main articles: Nabakalevara and Nabakalebara 2015

 

Naba Kalebara is one of the most grand events associated with the Lord Jagannatha that takes place when one lunar month of Ashadha is followed by another of Ashadha called Adhika Masa (extra month). This can take place at an interval of 8, 12 or even 18 years. Literally meaning the "New Body" (Nava = New, Kalevar = Body) in Odia, the festival is witnessed by millions of people and the budget for this event generally exceeds $500,000. The event involves installation of new images in the temple and burial of the old ones in the temple premises at Koili Vaikuntha. During the Nabakalebara ceremony held during July 2015 the idols that were installed in the temple in 1996 were replaced by specially carved new images made of neem wood.[71][72] More than 3 million people are reported to have attended this festival.[73]

Suna BeshaEdit

Main article: Suna Besha

Suna Besha or Golden Attire of Lord Jagannatha

 

Suna Besha, ('Suna besh'in English translates to "gold dressing”[74]) also known as Raja or Rajadhiraja Bhesha [75] or Raja Bhesha, is an event when the triad images of the Jagannatha Temple are adorned with gold jewelry. This event is observed five times in a year. It is commonly observed on Magha Purnima (January), Bahuda Ekadashi also known as Asadha Ekadashi (July), Dashahara (Bijayadashami) (October), Karthik Purnima (November), and Pousa Purnima (December).[76][77] One such Suna Bhesha event is observed on Bahuda Ekadashi during the Ratha Yatra on the chariots placed at the Simhadwar. The other four Beshas are observed inside the temple on the Ratna Singhasana (gem studded altar). On this occasion gold plates are decorated over the hands and feet of Jagannatha and Balabhadra; Jagannatha is also adorned with a Chakra (disc) made of gold on the right hand while a silver conch adorns the left hand. Balabhadra is decorated with a plough made of gold on the left hand while a golden mace adorns his right hand.[76]

Niladri BijeEdit

 

Niladri Bije, celebrated in the Hindu calendar month Asadha (June–July) on Trayodashi (13th day),[78] marks the end of the Ratha Yatra. The large wooden images of the triad of gods are taken out from the chariots and then carried to the sanctum sanctorum, swaying rhythmically; a ritual which is known as pahandi.[72]

Sahi yatraEdit

A scene from a play being enacted during the Sahi Yatra

 

The Sahi Yatra, considered the world's biggest open-air theatre,[79] is an annual event lasting 11 days; a traditional cultural theatre festival or folk drama which begins on Ram Navami and ends on Rama avishke (Sanskrit meaning : anointing). The festival includes plays depicting various scenes from the Ramayana. The residents of various localities, or Sahis, are entrusted the task of performing the drama at the street corners.[80]

Samudra AratiEdit

Samudra arati of worship of the sea by disciples of the Matha at Puri

 

The Samudra arati is a daily tradition started by the present Shankaracharya 9 years ago.[81] The daily practise includes prayer and fire offering to the sea at Swargadwar in Puri by disciples of the Govardhan Matha. On Paush Purnima of every year the Shankaracharya himself comes out to offer prayers to the sea.

TransportEdit

 

Earlier, when roads did not exist, people used to walk or travel by animal-drawn vehicles or carriages along beaten tracks to reach Puri. Travel was by riverine craft along the Ganges up to Calcutta, and then on foot or by carriages. It was only during the Maratha rule that the popular Jagannath Sadak (Road) was built around 1790. The East India Company laid the rail track from Calcutta to Puri, which became operational in 1898.[82] Puri is now well-connected by rail, road and air services. A broad gauge railway line of the South Eastern Railways which connects Puri with Calcutta, and Khurda is an important railway junction on this route. The rail distance is about 499 kilometres (310 mi) from Calcutta[83] and 468 kilometres (291 mi) from Vishakhapatnam. Road network includes NH 203 that links the city with Bhubaneswar, the state capital, situated about 60 kilometres (37 mi) away. NH 203 B connects the city with Satapada via Brahmagiri. Marine drive, which is part of NH 203 A, connects Puri with Konark. The nearest airport is the Biju Patnaik International Airport at Bhubaneswar.[57] Puri railway station is among the top hundred booking stations of the Indian Railways.[84]

Arts and craftsEdit

Sand artEdit

Sand art of a Baby Elephant

 

Sand art is a special art form that is created on the beaches of Puri. The art form is attributed to Balaram Das, a poet who lived in the 14th century. Sculptures of various gods and famous people are now created in sand by amateur artists. These are temporary in nature as they get washed away by waves. This art form has gained international fame in recent years. One of the famed sand artists of Odisha is Sudarshan Patnaik. He established the Golden Sand Art Institute in 1995, in the open air on the shores of Bay of Bengal, to provide training to students interested in this art form.[85][80]

Appliqué artEdit

An applique art work

 

Appliqué art, which is a stitching-based craft unlike embroidery, was pioneered by Hatta Maharana of Pipili. It is widely used in Puri, both for decoration of the deities and for sale. Maharana's family members are employed as darjis or tailors or sebaks by the Maharaja of Puri. They prepare articles for decorating the deities in the temple for various festivals and religious ceremonies. The appliqué works are brightly coloured and patterned fabric in the form of canopies, umbrellas, drapery, carry bags, flags, coverings of dummy horses and cows, and other household textiles; these are marketed in Puri. The cloth used is made in dark colours of red, black, yellow, green, blue and turquoise blue.[86]

CultureEdit

Odissi dancer

 

Cultural activities, including the annual religious festivals, in Puri are: The Puri Beach Festival held from 5 to 9 November every year, and the Shreekshetra Utsav held from 20 December to 2 January every year. The cultural programmes include unique sand art, display of local and traditional handicrafts and food festival.[87] In addition, cultural programmes are held for two hours on every second Saturday of the month at the district Collector's Conference Hall near Sea Beach Police Station. Odissi dance, Odissi music and folk dances are part of this event.[87] Odissi dance is the cultural heritage of Puri. This dance form originated in Puri from the dances performed by Devadasis (Maharis) attached to the Jagannatha Temple who performed dances in the Nata mandapa of the temple to please the deities. Though the devadasi practice has been discontinued, the dance form has become modern and classical and is widely popular; many of the Odissi virtuoso artists and gurus (teachers) are from Puri.[88] Some of the famous Odissi dancers are Kelucharan Mohapatra, Mayadhar Raut, Sonal Mansingh, Sanjukta Panigrahi and many more

EducationEdit

Samanta Chandra Sekhar College, Puri

 

Some of the educational institutions in Puri are:

 

Ghanashyama Hemalata Institute of Technology and Management

Gangadhar Mohapatra Law College, established in 1981[89]

Extension Unit of Regional Research Institute of Homoeopathy, Puri, under Central Council for Research in Homoeopathy (CCRH), New Delhi; established in March 2006 [90]

Shri Jagannath Sanskrit University, established in July 1981[91]

Gopabandhu Ayurveda Mahavidyalaya, a college and hospital where treatment and training is based on Ayurveda school of medicine [92]

The Industrial Training Institute, a premier technical institution to provide education to skilled, committed & talented technicians was established in 1966 by the Government of India[93]

Blessed Sacrament High School established in 1952 is otherwise known as Puri convent. It is one of the best schools in the city. The school features classes 1 to 10. It is located in VIP Road, Puri.

 

Puri peopleEdit

 

Jayee Rajguru - Freedom fighter

Chakhi Khuntia (Chandan Hajuri) – Freedom fighter [94]

Utkalmani Pandit Gopabandhu Das – Social worker

Pandit Nilakantha Das – Social activist

Bhaktakabi Madhusudan Rao – Odia Poet

Padma Vibhushan Kelucharan Mohapatra – Odissi dancer

Padma Shri Pankaj Charan Das – Odissi dancer

Padma Shri Pandit Sadashiv Rathasharma – Scholar and Preacher of Shri Jagannatha Culture

Padma Vibhushan Raghunath Mohapatra – Architect and sculptor

Padma Shri Sudarshan Pattnaik – Sand Artist

Baisali Mohanty - ALC Global Fellow at University of Oxford, United Kingdom

Rituraj Mohanty – Singer

Greenler (A galactic merc... to some extent) flies around in his Watermelon looking hovercraft. He had to make sure it was green, or else it would mess up his (as he calls it) "groove".

  

See www.flickr.com/photos/the_llamanator/50479804862/in/datep... and www.flickr.com/photos/the_llamanator/50548262782/in/datep... for more info.

The Round House was built between 1959 & 1960 and grade II listed in 1971. It is one of a pair of baroque shops linked by an overhead walkway. The concept of a bow fronted gatehouse and archway was part of the original plans for the village

 

In 1966 Patrick McGoohan used The Round House as Number Six's residence in the TV series The Prisoner . All interiors were filmed at the MGM Studios in Borehamwood and Number Six's house was an exact replica of Patrick McGoohan's London home . The Round House is , of course , too small to accommodate a spacious lounge , bedroom , bathroom and kitchen and this can come as a surprise to visitors who know it from the television series . The building now houses The Prisoner Shop .

  

Portmeirion is a model village built by its founder, the architect Sir Clough Williams-Ellis. He wanted to demonstrate that a naturally beautiful site could be developed without spoiling it, and that architecture in sympathy with its surroundings could be good business. His motto was "Cherish the past, Adorn the present, Construct for the future".

 

Clough acquired the site in 1925 for around £20,000. It was then, as Clough wrote, "a neglected wilderness. Clough immediately changed the name from Aber Iâ (Glacial Estuary) to Portmeirion: Port because of the coastal location and Meirion as this is Welsh for Merioneth, the county in which it lay.

 

The concept of a tightly grouped coastal village had already formed in Clough's mind some years before he found the perfect site. Clough sometimes later suggested the development was unplanned but drawings and models suggest otherwise. It appears that he had quite a well defined vision for the village from the outset and that to a large extent he stuck to it. Portmeirion was built in two stages: from 1925 to 1939 the site was 'pegged-out' and its most distinctive buildings were erected. From 1954-76 he filled in the details. The second period was typically classical or Palladian in style in contrast to the Arts and Crafts style of his earlier work. Several buildings were salvaged from demolition sites, giving rise to Clough's description of the place as "a home for fallen buildings".

 

www.portmeirion-village.com/visit/clough-williams-ellis/h...

Introduction to Dubbo.

Explorer S. Evans followed the course of the Macquarie River towards Bathurst in 1814. Next followed John Oxley in 1818 when he described the fertile flats along the Talbragar River which joins the Macquarie River a few miles to the north. The first white squatter to occupy land here was Robert Dulhunty in the early 1830s. This was illegal occupation and beyond the Nineteen Counties which tried to limit the extent of land occupation. After the passing of the Squatting Act of 1836, which allowed licensed occupation, Dulhunty set up his run on a more permanent basis with the first homestead built in 1840. He called his run Dubbo after a Wiradjuri word meaning red earth or head covering. Dubbo town was surveyed and laid out in May 1849, proclaimed in November 1849 with land sales in 1850. Earlier in 1846 the government planned to build a police station, lockup and courthouse on Dulhunty’s run. The site chosen in 1847 was just outside of his run and was close to where the old gaol is now located. The slab structures were completed in 1848 and a police paddock for the horses was fenced in 1849. Amazingly this slab Courthouse was not replaced with a solid structure until 1863 in Macquarie Street. It was later demolished.

 

The tiny 1847 settlement owed its early growth to a Frenchman Jean Serisier who came to the town to open a general store. His Belgian friend set up the first inn, the Macquarie Inn as both were optimistic about the future growth prospects of the region. With land sales in 1850 Serisier bought land and stayed on as a civic leader. He established an early vineyard in 1868 and raised nine children. One son operated the store after his father’s death in 1880. It took some years for Dubbo to become a well-built town. The first church was a Catholic Church opened in 1856 and a government school in 1858 followed by an Anglican Church and rectory in 1859. By the early 1860s the town had two general stores and two hotels. By the 1872 Dubbo had become a municipality with 850 residents and it had its own newspaper, its first banks, more stores etc. A second Catholic Church was erected in 1874, a second Anglican Church was built in 1876, and a Presbyterian Church opened in 1876. Further growth occurred after the railway from Bathurst reached here in 1881. By that time the town had 29 hotels, three breweries, a tannery and because of the railway it soon had a flourmill too. The 1880s was also the decade for impressive new government buildings. The two storey Post Office designed by government architect James Barnet was competed in 1887, the Old Gaol was rebuilt in 1887 although parts of it date to 1871, the second impressive Courthouse also designed by James Barnet was started in 1885 and completed in 1887 in classical style with a triangular pediment and triple arched entry porch. It is in Brisbane Street.

 

The railway from Wellington reached the town in 1881 and the railway station opened at the same time. It is now the terminus of the daily XPT to and from Sydney. The double gable ended station, which is heritage listed, is a major rail junction. John Witton (1820-1890) was the architect of that station as was for other NSW railways stations including Albury, Bathurst, Newcastle, Mudgee etc. The railway lines emanating from Dubbo include the railway to Coonamble completed 1893; the railway to Molong completed 1925; and the railway to Nyngan and Bourke 1892. The main line to Dubbo comes from Bathurst, Orange and Wellington.

 

Heritage listed buildings in Macquarie Street starting at the roundabout with Bultje Street are:

•No 195. The 1882 built Milestone Hotel on one corner. Nice double rounded windows. Once housed a brothel and casino in the 1920s run by a leading female figure of the Sydney underworld. Opened as the Imperial Hotel.

•No 193 is heritage listed. This is Dubbo’s first bank built in 1867 in sandstone for the Commercial Banking Co of Sydney. In 1907 became the Talbragar Shire Council Offices. More recently it was a café. Symmetrical facade with paired arched windows but on the side street triple arched windows.

• On the right is a double story structure with cast iron lacework on the upper balcony. Built in the 1876 as a Bank of New South Wales. Note the keystones above each rounded windows. The bank moved 1919.

•On left at No 135 is the Commercial Union Assurance building. It has with upper arcaded balcony with symmetrical facade. Built in the Italianate style in 1885.

•No 174. Late Victorian Italianate style commercial building. Upper windows with arched pediments, a balustrade and pediment. Now the Athletes Foot shop.

•No 160. Old Department Store called Western Stores is now Myers. Art Deco features with diagonal lines and rising sun motif in the rounded arch in the centre. Built around 1930.

•On the corner of Macquarie and Church St is the second built Bank of NSW. 1919. Now a Westpac Bank. Chamfered corner entrance, recessed etched windows.

•No 118. On the diagonal corner is the Colonial Mutual Insurance building. Heritage listed and an early three story structure for Dubbo. Built in 1884 as a bank for the Australian Joint Stock Bank. Now a café. Note triangular classical Greek style pediments above the second floor windows.

• Just divert a few steps along Church Street beyond the fine rotunda. At 22 Church St is Booth and Nelson Chambers. Built in 1926 in classical style. Local architect J. Lundholm. Perfect symmetry, pilasters, rounded windows. Now painted pink.

•No 110. Adjacent to Colonial Mutual is the red brick classical style 1906 built as the new or second building for the Commercial Banking Co of Sydney. Note the arcaded veranda. Now Mission Australia.

•No 69 on the left are Macquarie Chambers a fine two story Mediterranean Art Deco building with terracotta tiled roof, paired veranda columns on balcony and gables at each end.

•No 67. Art Deco building in red brick with Aztec and pyramid influenced zigzag brick work around the windows and pilasters. Built c1940. Now Sports world in right red.

•No 98.The jewel in the crown of Macquarie St is the Post Office. Designed by colonial government architect James Barnet. A two storey building with a three storey clock tower. Italianate Renaissance in style with stucco decoration around the windows, central entrance and cast iron veranda posts for the upper balcony. It cost over £8,000 to build.

•No 90. Just along from the Post Office is the entrance to the Old Dubbo Gaol. Built with just 4 cells and walls in 1871. More added 1873 to 1874. Substantial additions 1877 to 1880. The arched gaol entry is visible from Macquarie St. This gate was built in 1877.

•At the roundabout turn right into Talbragar Street and then next right again into Brisbane Street. On this corner is the two storey Castlereagh Hotel built in 1923 hence the extensive use of wood on the balcony.

•The jewel in the crown of Brisbane St is the Courthouse. Built from 1887 in classical Greek style with triangular pediment gable façade with the coat of arms in the centre. Perfect symmetry, Greek Corinthian columns, and impressive steps as the court rules over everyone, and Palladian side wings completing the symmetry. It has pleasant gardens.

•Across the street at no 142 is the Lands Board Offices. Built in 1897 just as Queen Anne and Edwardian architecture was coming into vogue. Louvre vents in gables for aeration of roof space. Wooden veranda posts. Plaque by front door records the height of the 1955 Macquarie River floods. The architect was government architect Walter Liberty Vernon.

•Over the roundabout is Holy Trinity Anglican Church. It is behind the painted hall on the street. The first church erected in 1859 was wooden. This second church was built in 1876. The architect was Edmund Blacket a major early architect of NSW churches. It was built in a Gothic English style with square round tower by the entrance and it is in cross from with large gables. It cost over £3,500 and took a year to complete.

•Two blocks southwards on the corner of Bultje and Brisbane streets is St Brigid’s Catholic Church also in Brisbane St. This sandstone Gothic church was finished in 1874 as the second Catholic Church. The rear sanctuary was added in 1881 and the two transepts in 1909. It has an unusual steeple. The architect was Edward Gell of Bathurst. It cost over £2,500. Next to it in Bultje St is the red brick Convent built in 1884 for the Sisters of Mercy. Adjacent in Brisbane Street is the catholic Presbytery built in 1902 with its rectangular pointed windows.

 

Südafrika - Kleine Karoo

 

Red Stone Hills Farm

 

Ostriches

 

Strauße

 

The Karoo (/kəˈruː/ kə-ROO; from a Khoikhoi word, possibly garo "desert") is a semi-desert natural region of South Africa. There is no exact definition of what constitutes the Karoo, and therefore its extent is also not precisely defined. The Karoo is partly defined by its topography, geology and climate — above all, its low rainfall, arid air, cloudless skies, and extremes of heat and cold. The Karoo also hosted a well-preserved ecosystem hundreds of million years ago which is now represented by many fossils.

 

The Karoo is sharply divided into the Great Karoo and the Little Karoo by the Swartberg Mountain Range, which runs east-west, parallel to the southern coastline, but is separated from the sea by another east-west range called the Outeniqua –Langeberg Mountains. The Great Karoo lies to the north of the Swartberg range; the Little Karoo is to the south of it.

 

The Little Karoo is separated from the Great Karoo by the Swartberg Mountain range. Geographically, it is a 290 km long valley, only 40–60 km wide, formed by two parallel Cape Fold Mountain ranges, the Swartberg to the north, and the continuous Langeberg-Outeniqua range to the south. The northern strip of the valley, within 10–20 km from the foot of the Swartberg mountains is most un-karoo-like, in that it is a well watered area both from the rain, and the many streams that cascade down the mountain, or through narrow defiles in the Swartberg from the Great Karoo. The main towns of the region are situated along this northern strip of the Little Karoo: Montagu, Barrydale, Ladismith, Calitzdorp, Oudtshoorn and De Rust, as well as such well-known mission stations such as Zoar, Amalienstein, and Dysselsdorp.

 

The southern 30–50 km wide strip, north of the Langeberg range is as arid as the western Lower Karoo, except in the east, where the Langeberg range (arbitrarily) starts to be called the Outeniqua Mountains.

 

The Little Karoo can only be accessed by road through the narrow defiles cut through the surrounding Cape Fold Mountains by ancient, but still flowing rivers. A few roads traverse the mountains over passes, the most famous and impressive of which is the Swartberg Pass between Oudtshoorn in the Little Karoo and Prince Albert on the other side of the Swartberg mountains in the Great Karoo. There is also the main road between Oudtshoorn and George, on the coastal plain, that crosses the mountains to the south via the Outeniqua Pass. The only exit from the Little Karoo that does not involve crossing a mountain range is through the 150 km long, narrow Langkloof valley between Uniondale and Humansdorp, near Plettenberg Bay.

 

(Wikipedia)

 

The common ostrich (Struthio camelus), or simply ostrich, is a species of flightless bird native to certain large areas of Africa and is the largest living bird. It is one of two extant species of ostriches, the only living members of the genus Struthio in the ratite order of birds. The other is the Somali ostrich (Struthio molybdophanes), which was recognized as a distinct species by BirdLife International in 2014 having been previously considered a very distinctive subspecies of ostrich.

 

The common ostrich belongs to the order Struthioniformes. Struthioniformes previously contained all the ratites, such as the kiwis, emus, rheas, and cassowaries. However, recent genetic analysis has found that the group is not monophyletic, as it is paraphyletic with respect to the tinamous, so the ostriches are now classified as the only members of the order. Phylogenetic studies have shown that it is the sister group to all other members of Palaeognathae and thus the flighted tinamous are the sister group to the extinct moa. It is distinctive in its appearance, with a long neck and legs, and can run for a long time at a speed of 55 km/h (34 mph) with short bursts up to about 70 km/h (43 mph), the fastest land speed of any bird. The common ostrich is the largest living species of bird and lays the largest eggs of any living bird (the extinct elephant birds of Madagascar and the giant moa of New Zealand laid larger eggs).

 

The common ostrich's diet consists mainly of plant matter, though it also eats invertebrates and small reptiles. It lives in nomadic groups of 5 to 50 birds. When threatened, the ostrich will either hide itself by lying flat against the ground or run away. If cornered, it can attack with a kick of its powerful legs. Mating patterns differ by geographical region, but territorial males fight for a harem of two to seven females.

 

The common ostrich is farmed around the world, particularly for its feathers, which are decorative and are also used as feather dusters. Its skin is used for leather products and its meat is marketed commercially, with its leanness a common marketing point.

 

Description

 

Common ostriches usually weigh from 63 to 145 kilograms (139–320 lb), or as much as one to two adult humans. The Masai ostriches of East Africa (S. c. massaicus) average 115 kg (254 lb) in males and 100 kg (220 lb) in females, while the nominate subspecies, the North African ostrich (S. c. camelus), was found to average 111 kg (245 lb) in unsexed adults. Exceptional male ostriches (in the nominate subspecies) can weigh up to 156.8 kg (346 lb). At sexual maturity (two to four years), male common ostriches can be from 2.1 to 2.8 m (6 ft 11 in to 9 ft 2 in) in height, while female common ostriches range from 1.7 to 2.0 m (5 ft 7 in to 6 ft 7 in) tall. New chicks are fawn in color, with dark brown spots. During the first year of life, chicks grow at about 25 cm (9.8 in) per month. At one year of age, common ostriches weigh approximately 45 kilograms (99 lb) Their lifespan is up to 40–45 years.

 

The feathers of adult males are mostly black, with white primaries and a white tail. However, the tail of one subspecies is buff. Females and young males are grayish-brown and white. The head and neck of both male and female ostriches is nearly bare, with a thin layer of down. The skin of the female's neck and thighs is pinkish gray, while the male's is gray or pink dependent on subspecies.

 

The long neck and legs keep their head up to 2.8 m (9 ft) above the ground, and their eyes are said to be the largest of any land vertebrate – 50 mm (2.0 in) in diameter – helping them to see predators at a great distance. The eyes are shaded from sunlight from above. However, the head and bill are relatively small for the birds' huge size, with the bill measuring 12 to 14.3 cm (4.7 to 5.6 in).

 

Their skin varies in color depending on the subspecies, with some having light or dark gray skin and others having pinkish or even reddish skin. The strong legs of the common ostrich are unfeathered and show bare skin, with the tarsus (the lowest upright part of the leg) being covered in scales: red in the male, black in the female. The tarsus of the common ostrich is the largest of any living bird, measuring 39 to 53 cm (15 to 21 in) in length. The bird has just two toes on each foot (most birds have four), with the nail on the larger, inner toe resembling a hoof. The outer toe has no nail. The reduced number of toes is an adaptation that appears to aid in running, useful for getting away from predators. Common ostriches can run at a speed over 70 km/h (43 mph) and can cover 3 to 5 m (9.8 to 16.4 ft) in a single stride. The wings reach a span of about 2 metres (6 ft 7 in), and the wing chord measurement of 90 cm (35 in) is around the same size as for the largest flying birds.

 

The feathers lack the tiny hooks that lock together the smooth external feathers of flying birds, and so are soft and fluffy and serve as insulation. Common ostriches can tolerate a wide range of temperatures. In much of their habitat, temperatures vary as much as 40 °C (72 °F) between night and day. Their temperature control relies in part on behavioral thermoregulation. For example, they use their wings to cover the naked skin of the upper legs and flanks to conserve heat, or leave these areas bare to release heat. The wings also function as stabilizers to give better maneuverability when running. Tests have shown that the wings are actively involved in rapid braking, turning, and zigzag maneuvers. They have 50–60 tail feathers, and their wings have 16 primary, four alular, and 20–23 secondary feathers.

 

The common ostrich's sternum is flat, lacking the keel to which wing muscles attach in flying birds. The beak is flat and broad, with a rounded tip. Like all ratites, the ostrich has no crop, and it also lacks a gallbladder. They have three stomachs, and the caecum is 71 cm (28 in) long. Unlike all other living birds, the common ostrich secretes urine separately from feces. All other birds store the urine and feces combined in the coprodeum, but the ostrich stores the feces in the terminal rectum. They also have unique pubic bones that are fused to hold their gut. Unlike most birds, the males have a copulatory organ, which is retractable and 20 cm (8 in) long. Their palate differs from other ratites in that the sphenoid and palatal bones are unconnected.

 

Distribution and habitat

 

Common ostriches formerly occupied Africa north and south of the Sahara, East Africa, Africa south of the rainforest belt, and much of Asia Minor. Today common ostriches prefer open land and are native to the savannas and Sahel of Africa, both north and south of the equatorial forest zone. In southwest Africa they inhabit the semi-desert or true desert. Farmed common ostriches in Australia have established feral populations. The Arabian ostriches in the Near and Middle East were hunted to extinction by the middle of the 20th century. Attempts to reintroduce the common ostrich into Israel have failed. Common ostriches have occasionally been seen inhabiting islands on the Dahlak Archipelago, in the Red Sea near Eritrea.

 

Research conducted by the Birbal Sahni Institute of Palaeobotany in India found molecular evidence that ostriches lived in India 25,000 years ago. DNA tests on fossilized eggshells recovered from eight archaeological sites in the states of Rajasthan, Gujarat and Madhya Pradesh found 92% genetic similarity between the eggshells and the North African ostrich, so these could have been fairly distant relatives.

 

Ostriches are farmed in Australia. Many escaped, however, and feral ostriches now roam the Australian outback.

 

Behaviour and ecology

 

Common ostriches normally spend the winter months in pairs or alone. Only 16 percent of common ostrich sightings were of more than two birds. During breeding season and sometimes during extreme rainless periods ostriches live in nomadic groups of five to 100 birds (led by a top hen) that often travel together with other grazing animals, such as zebras or antelopes. Ostriches are diurnal, but may be active on moonlit nights. They are most active early and late in the day. The male common ostrich territory is between 2 and 20 km2 (0.77 and 7.72 sq mi).

 

With their acute eyesight and hearing, common ostriches can sense predators such as lions from far away. When being pursued by a predator, they have been known to reach speeds in excess of 70 km/h (43 mph) and can maintain a steady speed of 50 km/h (31 mph), which makes the common ostrich the world's fastest two-legged animal. When lying down and hiding from predators, the birds lay their heads and necks flat on the ground, making them appear like a mound of earth from a distance, aided by the heat haze in their hot, dry habitat.

 

When threatened, common ostriches run away, but they can cause serious injury and death with kicks from their powerful legs. Their legs can only kick forward.

 

(Wikipedia)

 

Die Karoo (auch Karroo, früher Karru; Khoisan für Halbwüste) ist eine Halbwüstenlandschaft in den Hochebenen des Landes Südafrika, nördlich der Großen Randstufe und im südlichen Namibia. Unterschieden werden Kleine Karoo, Große Karoo und Obere Karoo sowie Sukkulentenkaroo und Nama-Karoo. Mit einer Ausdehnung von 500.000 km² umfasst die Karoo fast ein Drittel des Territoriums Südafrikas. Die Sukkulentenkaroo gehört zu den Biodiversitäts-Hotspots der Erde und wird u. a. im Rahmen von BIOTA AFRICA systematisch kartiert.

 

Der Name Karoo kommt von kurú (trocken) aus der Sprache der San, die einst hier lebten und jagten. In Hinsicht auf die geographische Ausdehnung des Karoo-Begriffs sind die folgenden Teilaspekte zu beachten und voneinander zu unterscheiden.

 

Die Karoo als Landschaft im traditionellen Verständnis ist eine südafrikanische Trockenregion innerhalb der Provinzen Westkap, Ostkap und Nordkap sowie im Süden Namibias. Ihre spezifische kapländische Strauchvegetation weist sie als Halbwüste aus. Ursprünglich wird in zwei Regionen unterschieden: Große Karoo und Kleine Karoo.

 

Die Große Karoo besitzt eine West-Ost-Ausdehnung von über 750 Kilometern und eine Nord-Süd-Ausdehnung von etwa 110 Kilometern. Sie wird im Westen vom Massiv der Zederberge und im Osten durch die Winterberge begrenzt. Im Norden bilden die Bergketten vom Roggeveld-, Koms-, Nuweveldberge und Sneeuberg und im Süden die Höhenzüge der Witteberge, Groot Swartberge und die Groot Winterhoek die natürliche Begrenzung.

 

Südlich dieser Region schließt sich die Kleine Karoo an. Diese wird wiederum an ihrer südlichen Flanke von den küstennahen Langebergen und Outeniqua-Bergen begrenzt.

 

Anders als in dieser traditionellen Gliederung, wird die Karoo heute nach ökologischen Gesichtspunkten in einen östlichen Teil, die Nama-Karoo, und einen westlichen Teil, die Sukkulenten-Karoo, gegliedert, wobei auch die Gesamtausdehnung der Karoo nach diesem Konzept von jener der traditionellen Betrachtungsweise abweicht.

 

(Wikipedia)

 

Die Little Karoo (englisch, auf Afrikaans Klein Karoo) ist eine Region in der Western Cape Provinz in Südafrika.

 

Durch die Little Karoo zieht sich die Route 62.

 

Die Klein Karoo ist ein halbwüstenartiger Landstrich, der zwischen den Swartbergen im Norden und den Outeniqua-Bergen im Süden liegt. Die Gegend ist fruchtbar und nicht ganz so trocken wie die nördlich anschließende Große Karoo. Die Kleine Karoo ist bekannt für die Straußenzucht, allein in der Umgebung von Oudtshoorn gibt es angeblich über 400 Betriebe, landwirtschaftliche Nutztiere der Region sind auch Schafe und Angoraziegen.

 

Die Kleine Karoo ist das östlichste Weinbaugebiet Südafrikas. Muskatweine, Portweine und Desertweine gedeihen in dem recht trockenen Klima, ein Teil des Weines wird zu Brandy verarbeitet. Auch das hier angebaute Obst wird teilweise zu Schnaps verarbeitet, man bekommt aber auch überall recht preisgünstig getrocknete Früchte.

 

(wikivoyage.org)

 

Der Afrikanische Strauß (Struthio camelus) ist eine Vogelart aus der Familie der Strauße und ist nach dem eng verwandten Somalistrauß der größte lebende Vogel der Erde. Während er heute nur noch in Afrika südlich der Sahara heimisch ist, war er in früheren Zeiten auch in Westasien beheimatet. Für den Menschen war der Strauß wegen seiner Federn, seines Fleisches und seines Leders seit jeher von Interesse, was in vielen Regionen zur Ausrottung des Vogels führte.

 

Merkmale

 

Die Männchen des Straußes sind bis zu 250 Zentimeter hoch und haben ein Gewicht bis zu 135 Kilogramm. Weibchen sind kleiner: Sie sind 175 bis 190 Zentimeter hoch und 90 bis 110 Kilogramm schwer. Die Männchen, Hähne genannt, haben ein schwarzes Gefieder. Davon setzen sich die Schwungfedern der Flügel und der Schwanz weiß ab. Die Weibchen, Hennen genannt, tragen dagegen ein erdbraunes Gefieder; Flügel und Schwanz sind bei ihnen heller und haben eine weißlichgraue Farbe. Das Jugendkleid ähnelt dem Aussehen des Weibchens, ohne die charakteristische Absetzung von Flügeln und Schwanz. Frisch geschlüpfte Küken sind dagegen rehbraun, ihr Daunenkleid weist dunkle Tupfen auf. Die Daunen des Rückengefieders sind igelartig borstig aufgestellt. Die nackten Beine sowie der Hals sind je nach Unterart grau, graublau oder rosafarben. Beim Männchen leuchtet die Haut während der Brutzeit besonders intensiv.

 

Der Strauß hat einen langen, überwiegend nackten Hals. Der Kopf ist in Relation zum Körper klein. Die Augen sind mit einem Durchmesser von 5 Zentimetern die größten aller Landwirbeltiere. Das Becken der Strauße ist ventral durch eine Schambeinfuge (Symphysis pubica) geschlossen. Dies ist nur bei straußenartigen Vögeln so. Es wird von den drei spangenartigen Beckenknochen (Darmbein, Sitzbein, Schambein) gebildet, zwischen denen große Öffnungen bestehen, die durch Bindegewebe und Muskulatur verschlossen sind. Der Strauß hat sehr lange Beine mit einer kräftigen Laufmuskulatur. Seine Höchstgeschwindigkeit beträgt etwa 70 km/h; eine Geschwindigkeit von 50 km/h kann der Strauß etwa eine halbe Stunde halten. Als Anpassung an die hohe Laufgeschwindigkeit besitzt der Fuß, einzigartig bei Vögeln, nur zwei Zehen (Didactylie). Zudem können die Beine als wirkungsvolle Waffen eingesetzt werden: Beide Zehen tragen Krallen, von denen die an der größeren, inneren Zehe bis zu 10 cm lang ist.

 

Stimme

 

Zu den typischsten Lautgebungen des Straußes gehört ein Ruf des Männchens, der dem Brüllen eines Löwen ähnelt. Ein tiefes „bu bu buuuuu huuu“ wird mehrmals wiederholt. Der Laut wird bei der Balz und beim Austragen von Rangstreitigkeiten ausgestoßen. Daneben sind Strauße beiderlei Geschlechts zu pfeifenden, schnaubenden und knurrenden Lauten in der Lage. Nur junge Straußenküken geben auch melodischere Rufe von sich, die dazu dienen, das Muttertier auf sich aufmerksam zu machen.

 

Verbreitung und Lebensraum

 

Das natürliche Verbreitungsgebiet des Straußes ist Afrika, insbesondere Ost- und Südafrika. Ausgestorben ist er auf der Arabischen Halbinsel, in Westasien sowie in Afrika nördlich der Sahara.

 

Strauße leben in offenen Landschaften wie Savannen und Wüsten. Sie bevorzugen Habitate mit kurzem Gras und nicht zu hohem Baumbestand; wo das Gras höher als einen Meter wächst, fehlen Strauße. Gelegentlich dringen sie in Buschland vor, bleiben dort aber nicht lange, da sie an schneller Fortbewegung gehindert werden und dort nicht weit blicken können. Reine Wüsten ohne Vegetation eignen sich nicht als ständiger Lebensraum, werden aber auf Wanderungen durchquert. Weil Strauße ihren gesamten Flüssigkeitsbedarf aus der Nahrung beziehen können, benötigen sie keinen Zugang zum Wasser, und lange Trockenperioden sind ebenfalls kein Problem für sie.

 

Afrikanische Strauße wurden erstmals 1869 nach Australien eingeführt, weitere Importe folgten in den 1880er Jahren. Mit den importierten Straußen sollten in Australien Farmen für die Belieferung der Modeindustrie mit Federn aufgebaut werden. Bereits vor der Jahrhundertwende gab es verwilderte Strauße, deren Ansiedlung auf einigen Farmen gezielt gefördert wurde. 1890 lebten 626 Strauße in der Nähe von Port Augusta und der Stadt Meningie, 1912 betrug die Zahl 1.345 Individuen. Nachdem die Nachfrage nach Straußenfedern nach Ende des Ersten Weltkrieges zusammenbrach, kam es zu weiteren Freilassungen, die Zahl der ausgewilderten Strauße ist jedoch nicht bekannt. Im australischen Bundesstaat Western Australia konnten sich Strauße freilebend nicht etablieren, in New South Wales vermehrten sich in den Regionen, in denen Strauße ausgewildert wurden, diese Strauße in den ersten Jahren, der Bestand blieb dann über einige Zeit stabil und nahm dann stetig ab. In vielen Regionen, in denen Strauße über mehrere Jahre lebten, waren sie in der Mitte des 20. Jahrhunderts wieder verschwunden. Nördlich von Port Augusta gab es in den 1970er Jahren noch einen Bestand von 150 bis 200 Straußen. Während der langanhaltenden Dürre von 1980 bis 1982 starben die meisten dieser Vögel. Nach 1982 wurden dort nur noch 25 bis 30 Strauße gezählt.

 

Mit der Unterart Struthio camelus camelus wurden im 20. Jahrhundert in Vorderasien partiell Aussiedlungsversuche unternommen. Eine Population lebt im Mahazat-as-Sayd-Schutzgebiet in Saudi-Arabien, eine weitere im Reservat Hai Bar in Israel.

 

Lebensweise

 

Strauße sind tagaktive Vögel, die besonders in den Dämmerungsstunden aktiv sind. In Zeiten mit knappem Nahrungsangebot müssen sie große Wanderungen unternehmen und sind in der Lage, in der Mittagssonne zu wandern. Nachts ruhen sie, wobei sie für gewöhnlich die Hälse aufrecht und die Augen geschlossen halten. Nur für kurze Tiefschlafphasen werden Hals und Kopf auf das Rückengefieder oder auf den Boden gebettet.

 

Außerhalb der Brutzeit leben Strauße für gewöhnlich in lockeren Verbänden, die zwei bis fünf, in manchen Gegenden aber auch hundert und mehr Tiere umfassen können. In Wüstengegenden sammeln sich bis zu 680 Tiere um Wasserlöcher. Der Zusammenhalt der Straußenverbände ist locker, denn die Mitglieder der Gruppe kommen und gehen nach Belieben. Oft sieht man auch einzelne Strauße. Trotzdem gibt es innerhalb der Gruppen klare Hierarchien. Rangstreitigkeiten werden meistens durch Drohlaute und Drohgebärden geregelt; dabei werden Flügel und Schwanzfedern aufgestellt und der Hals aufrecht gehalten. Der rangniedrigere Vogel zeigt seine Unterwerfung, indem er den Hals U-förmig biegt und den Kopf nach unten hält; auch Flügel und Schwanz zeigen nach unten. Selten kann eine Rangstreitigkeit auch in einen kurzen Kampf münden.

 

Zur Fortpflanzungszeit lösen sich die losen Verbände auf und geschlechtsreife Männchen beginnen mit dem Sammeln eines Harems.

 

Nutzung

 

Als im 18. Jahrhundert Straußenfedern als Hutschmuck der reichen Damenwelt Europas in Mode kamen, begann die Jagd auf die Vögel solche Ausmaße anzunehmen, dass sie den Bestand der Art bedrohte. In Westasien, Nordafrika und Südafrika wurde der Strauß restlos ausgerottet. Im 19. Jahrhundert begann man, Strauße in Farmen zu züchten, da frei lebende Strauße extrem selten geworden waren. Die erste dieser Farmen entstand 1838 in Südafrika. In der zweiten Hälfte des 20. Jahrhunderts wurden immer mehr Straußenfarmen auch in Europa und Nordamerika eröffnet. In Teilen Südamerikas erlebt die Straußenzucht seit einigen Jahren einen Boom. Vor allem in Brasilien, Kolumbien, Peru und Bolivien gelten die Farmen als lukrative alternative Erwerbsquelle.

 

Heute spielen die Federn in der Straußenzucht kaum noch eine Rolle. Man züchtet die Strauße nun vor allem wegen ihres Fleisches und der graublauen Haut, aus der man Leder herstellt. Das Fleisch des Straußes hat einen ganz eigenen Geschmack, der am ehesten mit Rindfleisch oder dem des Bison zu vergleichen ist. Aus den Schalen der Eier fertigt man Lampenschirme und Schmuckgegenstände.

 

In Südafrika (Weltmarktanteil: 75 %) werden je 45 % der Einnahmen aus der Straußenzucht durch Fleisch und Haut erzielt, 10 % durch Federn. In Europa wird durch Fleisch 75 % und die Haut 25 % eingenommen.

 

Als Reit- und Zugtiere werden Strauße erst in jüngerer Zeit als Touristenattraktion genutzt. Dies hat jedoch nirgendwo eine kulturelle Tradition.

 

Der Umgang mit Straußen ist nicht ungefährlich. Vor allem die Hähne sind während der Brutzeit angriffslustig. Eindringlinge werden dabei mit Fußtritten traktiert. Die Wucht und vor allem die scharfen Krallen können dabei zu schweren Verletzungen oder gar zum Tode führen.

 

Der Arabische Strauß wurde am Anfang des 20. Jahrhunderts ausgerottet. Diese Unterart war in Palästina und Syrien noch bis zum Ersten Weltkrieg recht häufig, wurde dann aber durch motorisierte Jagden mit Schusswaffen vernichtet. Das letzte wild lebende Tier starb 1966 in Jordanien. 1973 wurden Strauße in der Wüste Negev in Israel freigesetzt, wodurch sie dort inzwischen wieder heimisch sind. Es handelt sich jedoch um Nordafrikanische Strauße, also eine andere Unterart.

 

Die Art insgesamt ist nicht bedroht, da sie vor allem in Ostafrika noch häufig ist. Regional ist der Strauß jedoch selten, so in Westafrika.

 

Etymologie

 

Das Wort Strauß stammt vom altgriechischen strouthiōn (στρουθίον), was so viel wie ‚großer Spatz‘ bedeutet. Die Griechen bezeichneten den Strauß auch als ‚Kamelspatz‘ (στρουθοκάμηλος strouthokamēlos), was den wissenschaftlichen Namen der Art, Struthio camelus, erklärt.

 

Auffallend ist, dass der Strauß in verschiedenen Sprachen den verdeutlichenden Zusatz Vogel trägt. Dem deutschen Vogel Strauß entspricht so der niederländische struisvogel und der schwedische fågeln struts. Die englische Bezeichnung ostrich, das französische autruche und das portugiesische und spanische avestruz gehen alle gleichermaßen auf das lateinische avis struthio zurück – avis bedeutet ebenfalls nichts anderes als ‚Vogel‘.

 

(Wikipedia)