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Juvenile Brown-throated Sloth / Braunkehl-Faultier / Perecoso de tres dedos (Bradypus variegatus) - Large On Black
Cahuita N.P., Costa Rica
Not the sharpest shot, but this little sloth was so cute :-))
Ball point pen and watercolor. See the real thing at my opening at the Toothless Cat in Philly. Dec. 18th.
A bizarre sight parked on the Lillyhall estate yesterday morning was this ensemble parked not a quarter of a mile from our depot.
I would imagine that it's a fair old trek from London in a wagon with an AD Trident tagged on the rear, presumably Sovereign's driver pitched up early the previous morning after the gates were locked and decided to kip down here.
The Trident is the second of two for conversion work by Lillyhall fitters and presumably some mechanical attention also.
Another office shot. Image has been sharpened but what you see is what came out of the camera. No Photoshop trickery.
Banteay Kdei, meaning "A Citadel of Chambers", also known as "Citadel of Monks' cells", is a Buddhist temple in Angkor, Cambodia. It is located southeast of Ta Prohm and east of Angkor Thom. Built in the mid-12th to early 13th centuries AD during the reign of Jayavarman VII (who was posthumously given the title "Maha paramasangata pada"), it is in the Bayon architectural style, similar in plan to Ta Prohm and Preah Khan, but less complex and smaller. Its structures are contained within two successive enclosure walls, and consist of two concentric galleries from which emerge towers, preceded to the east by a cloister.
This Buddhist monastic complex is currently dilapidated due to faulty construction and poor quality of sandstone used in its buildings, and is now undergoing renovation. Banteay Kdei had been occupied by monks at various intervals over the centuries until the 1960s
The Banteay Kdei, one of the many Angkor temples, is located in the Angkor Archaeological Park of 400 square kilometres (150 sq mi) area. The ancient city of Angkor during the Khmer Empire extended from Tonle Sap to the Kulen hills covering a vast area of 1,000 square kilometres (390 sq mi). The temple is approached from the east gopura of Ta Prohm along a 600 metres (2,000 ft) path. This path leads to the west gate entrance gopura of Banteay Kdei. It is 3 kilometres (1.9 mi) east of Angkor Thom.
The name Banteay Kdei originates from an earlier name, Kuti, which is mentioned in the Sdok Kak Thom. This stele describes the arrival of Jayavarman II to the area, "When they arrived at the eastern district, the king bestowed an estate and a village called Kuti upon the family of the royal chaplain." This royal chaplain was the Brahman scholar Sivakaivalya, his chief priest for the Devaraja cult.: 98
The Khmer Empire lasted from 802 to 1431, initially under Hindu religious beliefs up to the end of the 12th century and later under Buddhist religious practices. It was a time when temples of grandeur came to be built and reached a crescendo during the reign of Suryavarman II until 1145/1150, and later in the 12th–13th centuries, under Jayavarman VII. Many Buddhist temples were built, including the Banteay Kdei, from middle of the 12th century to early 13th century. Though Jayavarman VII was credited with building many temples, he was also accused of squandering money on extravagant temple building projects at the expense of society and other duties. He built Buddhist temples in which Bodhisattva Avalokitesvara was the main deity. This temple built, conforming to the style of the Ta Prohm and Preah Khan temples in the vicinity during the same period by Jayavarman VII, but of a smaller size, was built as a Buddhist monastic complex on the site of a 10th-century temple built by Rajendravarman. Some small inscriptions attest to the building of this temple by Jayavarman VII and the royal architect, Kavindrarimathana.
Jayavarman VII had come to power at the age of 55 after defeating Chams who had invaded Angkor and subjected it to devastation. His "prodigious activity" resulted in the restoration of Cambodia from its ruins. He was chiefly the architect of the rebuilt capital at Angkor Thom and was called a "Great Builder". He was responsible for building many temples, which apart from Banteay Kdei, included the central temple of the Bayon, Prah Khan, Ta Prohm and many others, and also many rest houses for pilgrims. The reasons for building this temple at its present site is not known. However, it is established that the temple is a contemporary of the Angkor Wat as many similarities have been identified between the two, and also with Phimai temple in Thailand. It is reported to be the first temple built by Jayavarman VII in 1181 AD, opposite to the Srah Srang reservoir.
In the 13th century, most of the temples built by Jayavarman were vandalised. However, some of the Mahayana Buddhist frontons and lintels are still seen in good condition. It is also the view of some archaeologists that the temple was built by Jayavarman II in honour of his religious teacher.
The temple, which for several centuries after the Khmer reign ended, remained neglected and covered with vegetation. It was exposed after clearing the surrounding overgrowth of vegetation in 1920–1922. This work was carried out under the guidance of Henri Marchal (then Conservator of Angkor) and Ch. Battuer, by adopting a conservation principle which was known as "the principle of anastylosis, which was being employed very effectively by the Dutch authorities in Indonesia". It was partially occupied by Buddhist monks till the 1960s.
For ten years till March 2002, Sophia University Mission or the Sophia Mission of Japan carried out several Archaeological research at the Banteay Kdei temple. During these investigations, a cache of fragments of 274 Buddhist statues made in sandstone, along with a few metal art pieces, were unearthed, in 2001. Plans to build a storage room to house the statues was also planned.
The sacred temple complex is cloistered and packed in a space of 65 m × 50 m (213 ft × 164 ft) with three enclosures within a large compound wall of size 700 m × 300 m (2,300 ft × 980 ft), made of laterite stones. The entry is from the east facing gopura, which is in a cruciform embellished with Lokesvara images. The temple is a treasure house of sculptures in the architectural styles of the Bayon and also of the Angkor Wat. The complex is on a single level.
The external enclosure with four concentric walls, has four gopuras similar to the Ta Prohm temple, and all are in some degree of preserved status. At the four corners, the gopuras have a fascia of Lokesvara (Buddhist deity, Avalokitesvara) mounted over Garuda images (it is also mentioned that the smiling faces are of King Jayavarman II, similar to those seen in the Beyan temple). The east facing gopura, in particular, has well-preserved garuda images on its corners. Two hundred meters from the west entrance of this enclosure leads to a moat, which is decorated with statues of lions and naga-balustrades mounted on garudas. The moat itself has in its precincts the third enclosure which measures 320 m × 300 m (1,050 ft × 980 ft), also enclosed with laterite walls. The Buddha image at the entrance to the moat, near the second interior gate, is well preserved, considering the fact that most of the other statues have been destroyed or stolen.
The third enclosure has a gopura which has a cruciform plan. It has pillars which are crossed by vaults. There are three passages in this enclosure, two on either side are independent, with laterite walls. The niches here have small figurines, and large apsara devatas in single poses or in pairs of dancing poses. Large Buddha images, in an internal courtyard of this enclosure, have been defaced by vandals. A paved access from here leads to the main shrine, which comprises two galleried enclosures. At the entrance to these enclosures, from the eastern end, is the "Hall of Dancers", which has four open courtyards and the pillars have fine carvings of apsaras.
The second enclosure, which is part of the main temple, measures 58 m × 50 m (190 ft × 164 ft). It has a gopura on its eastern side and also subsidiary gopura on the west. Entrance doors are at the northern and southern ends. The gopura is built like a gallery with one exterior wall and double row of pillars which open into a courtyard and which has mostly shored up walls with small openings at the bottom to allow air circulation. The niches here are decorated with images of apsaras, and a Buddha statue in the central hall has been defaced by vandals. Bayon style architectural features built-in are the "balustered false windows with lowered blinds and devatas with headdresses in the form of small flaming discs set in a triangle." The vaults built in sandstone and laterite have collapsed at several locations of the gallery. The inner enclosures contain library building to its north and south and also a central sanctuary.
The inner enclosure of the main temple is built on a 36 m × 30 m (118 ft × 98 ft) layout plan. This enclosure has four corner towers abutted by small gopuras. Galleries running along an axis link these towers to the main sanctuary. The towers at the north-east and south-east are linked with the second gallery where a Buddha statue in a sitting posture is seen, in the backdrop of an open sky line. The sanctum which is 2.75 m (9.0 ft) square enclosure has some traces of statues of deities. This entire enclosure, however, is not built in Bayon style and hence conjectured to be of an earlier period. Remnants of wooden ceiling are also seen here. The entrance to the sanctum is flanked by dvarapalas surrounded by apsaras.
Srah Srang or "The royal bathing pool" or "pool of ablutions" to the east of Banteay Kdei, which was dug to dimensions of 700 metres (2,300 ft)x300 metres (980 ft) during the reign of Rajendraverman in the 10th century, was beautified by Jayavarman VII with well laid out steps of laterite stones with external margin of sandstone, on the banks of the pond facing the Sun. It is set amidst large trees and has turquoise blue waters all the year round. The approaching steps to the water edge are flanked by two stone statues of lions with ornamented Nāga-balustrades. The pond was reserved for use by the king and his wives. A stone base seen at an island in the centre of the pond once housed a wooden temple where the king did meditation. At the lily filled lake, watching sunset reflections in the lake is quite an experience. The water from the lake is now used for rice cultivation by farmers of the area.
Some specific architectural features which evolved with the Bayon style are clearly discerned in this temple. The roof is supported on free-standing pillars in the eastern and western pavilions in the third enclosure, built in a cruciform plan with the inner row of pillars supporting the roof. The pillars are also tied to the wall by a tie beam using a "mortise–and–tenon join" patterned on wooden structures. Other features noted are of the four central pillars in the western pavilion which have been strengthened with temporary supports of laterite stone block pillars. Carvings of Buddha are seen on all these pillars but mostly defaced. The temporary support system provided to the roof built on free standing pillars is indicative of problems of design seen in the temples built during this period.
Karel is helping me find out why the right hand channel of my DIY Mullard 3-3 Stereo amp suddenly died. It turned out to be a faulty resistor. Karel supplies DIY valve amplifier kits. See: www.marsamps.co.za/
Leica MP with Summicron 50mm lens; Kentmere 100 Film; Ilfotec HC developer; Heiland split grade print with Focomat 1c on Ilford MGIVRC paper; print scanned with Canon flatbed scanner; dust spots removed with Lightroom.
With 66302 now leading , and with the faulty FNA between it and 66431 on the rear the train heads back to Crewe with a 45mph speed limit. A track fault between Chester and Crewe caused it to be diverted via Warrington. An extended shopping trip and no camera meant whilst I did see it I had to blag a shot from a fellow enthusiast! We were only saying ,a while ago we had never seen a flask between the locos! -- Result. The rear of the 1D12 B'ham International- Holyhead can just be seen entering Belmont Tunnel.
Minolta AF-C, 35mm f/2.8, Kodak Tri-x 400 (200) R09 One Shot (Rodinal) 1:50, 9 min, 20 Celsius degrees
Above - taken with a faulty 60 y/o or more Soviet Leica copy using an expired film and suspect processing.
Bellow - taken with a hideously expensive Sony compact cam.
The difference is that whilst with the Zorki my success rate (in technical terms) is less than 10% with the Sony is over 90%.
This makes the top shot quite expensive at over £2.
During testing, Shelly encountered a faulty pair of headphones. All through the Exam, she kept fiddling with the headphones and could barely concentrate. Don’t stay hush-hush about your issue like Shelly! If you encounter a problem during testing, report it immediately to the staff. They may be able to help and document the incident.
Reporting Issues: Candidates should immediately report any difficulties during testing to the staff at the test center. Do not wait until the Exam has ended.
British postcard by London Postcard Company, no. PR 756 (Series 1 set of 6) Collage 2. Photo: TM and Crowvision, 1996. Brandon Lee in The Crow (Alex Proyas, 1994).
American actor and martial arts artist Brandon Lee (1965-1993) was more than the son of his famous father. His last film The Crow (1994), will be forever remembered in years to come for his acting talent. During the shooting of the film, Brandon died by an accidental gunshot wound from a faulty prop revolver. In 2000, he returned to the screen in a little Swedish film.
Brandon Bruce Lee was born in Oakland, California, the USA in 1965 to Martial Arts idol and film star Bruce Lee and Linda Lee Cadwell, an American of Swedish heritage. He was born on Chinese New Year's eve, the last day of the dragon. Brandon had a sister, Shannon Lee. Brandon was born with blond hair. As he aged, his hair color changed to brown. By the time he was able to walk, he was already involved in learning about martial arts from his father. In 1970-1971, the family moved to Hong Kong, and at the age of 8, Brandon was fluent in Cantonese. After Bruce Lee's untimely death in 1973, Brandon, his mother, and his sister moved to Los Angeles. He attended Boston's Art-Oriented Emerson College in Massachusetts and studied Martial Arts and drama, like his father. In 1983, he was expelled from school because of misbehaviour but received his diploma at Miraleste High School. Having chosen an acting career, Lee took his work seriously. He studied at the Strasberg Academy, with Eric Morris in New York and in Los Angeles, and in Lynette Katselas' class in Los Angeles. His first professional job as an actor came at age twenty when casting director Lynn Stalmaster asked him to read for a CBS television film, Kung Fu: The Movie (Richard Lang, 1986) with David Carradine. It was a spin-off of the 1970s television series Kung Fu (1972-1975). Lee's first role in a feature film was Long zai jiang hu/Legacy of Rage (Ronny Yu, 1986), Lee's first and only Hong Kong film and spoken in Cantonese. Dee Reid at IMDb: "Brandon Lee is in fine form here (despite never hearing his natural speaking voice), though the film itself - written and directed by Hong Kong action veteran Ronny Yu (who would later gain fame in the West with the American horror films Bride of Chucky and Freddy vs. Jason, and the martial arts epic Fearless with Jet Li) - is somewhat of a mixed bag; it's more or less a standard action film, with lots of stuff about gangsters, drugs, and John Woo-style gun-play. " Shortly after, on television, Lee played a lead in the pilot Kung Fu: The Next Generation (Tony Wharmby, 1987), and guest-starred in an episode of the television series Ohara (1988) with Pat Morita. He also starred in the B-film Laser Mission (BJ Davis, 1989) with Ernest Borgnine. In Hollywood, Brandon Lee co-starred with Dolph Lundgren in the buddy cop action film Showdown in Little Tokyo (Mark L. Lester, 1991). They play two L.A. cops with opposing views on what is the best way to uphold the law have to work together to bring down the Yakuza while trying to protect a beautiful woman (Tia Carrere). Next, he was in Rapid Fire (Dwight H. Little, 1992) with Powers Boothe. Lee also did the fight choreography. While some critics liked the film, most felt the script was too simple, however, almost all described Lee to be charismatic, in a slick Hollywood action film. Dee Reid at IMDb: "it was a showcase for his fighting talents. Rapid Fire is decent, certainly not perfect, but very fun to watch nonetheless." Lee turned down the offer to play his father in Dragon: The Bruce Lee Story (Rob Cohen, 1993). The role was later given to Jason Scott Lee.
In 1992, Brandon Lee landed his breakthrough role as Eric Draven in Alex Proyas' The Crow (1994), based on the comic book of the same name, which would be his final and best film. He died while filming at the age of 28, of what is to be believed, a brain hemorrhage on the set. The film crew shot a scene in which it was decided to use a gun without consent from the weapons coordinator, who had been sent home early that night. Michael Massee, the actor portraying Funboy, was required to fire a .44 magnum revolver loaded with blanks at Lee. The revolver had been inspected days earlier for a previously filmed scene in which it was not fired but needed to be seen loaded. Dummy rounds are used for this, which have a bullet, a spent primer, but no powder. One of the dummy rounds had a bullet, a live primer, and no powder. When test-fired, the primer propelled the bullet into the barrel, where it stopped. The gun was then rechecked, but no anomalies were found because the primer was now spent and the barrel was not inspected. Then, when filming the fateful scene days later, the same gun was used with blanks. Blanks are fully charged rounds with no bullets, but there was a bullet in the barrel. The blank round propelled it into Lee's abdomen just as if he had been shot with a live .44 magnum round. Michael Massee spent a year, devastated by what happened, deciding whether or not to return to acting. The crew only noticed when Lee was slow getting up. The doctors worked desperately for five hours, but it was no use. The bullet had lodged itself in Mr. Lee's lower spine. He was pronounced dead at 1:04 P.M. the next day. He was supposed to marry Eliza Hutton on 17 April 1993. His body was flown to Seattle to be buried beside his father in Lake View Cemetery. With the blessing of Lee's family and very few scenes to shoot, the film was completed by re-writing the script, using early CGI technology and stunt doubles. Wikipedia: "Released a year after, the film is known to present Lee's dramatic abilities, in which he had less of a chance to show in his previous films. It was a commercial success and now considered a cult classic. Upon release, the film received great critical acclaim and made $50 million at the box office and was also a success overseas. Many saw parallels between Lee and his father comparing their careers as action film leading men who passed young, prior to the release of their breakthrough film, with the difference that his father demonstrated high martial arts skills, while Lee showed a strong dramatic performance." In 2000, a new film with Lee was released, the Swedish production Sex, lögner & videovåld/Sex, Lies and Video Violence (Richard Holm, 2000). In 1992 Brandon Lee came to Sweden to promote Rapid Fire (1992). His host, director Richard Holm, asked Lee to make a cameo appearance in this film, and he gladly agreed. The film was shot over an extended period between 1990 to 1993, but for different reasons delayed over and over again in post-production. Finally released in 2000, seven years after Lee's death, the film was dedicated to him, in the last line in the end credits.
Sources: Caryn Liles (IMDb), Dee Reid (IMDb), Wikipedia, and IMDb.
And, please check out our blog European Film Star Postcards.
For those old enough to remember the BBC series Faulty Towers, I couldn't help thinking about it when I saw the letter "D' hanging from the signal box sign.
It's late afternoon and a Barrow in Furness to Carlisle Northern rail service departs from Foxfield on the Furness line. 23-04-24.
For alternative railway photography, follow the link:
www.phoenix-rpc.co.uk to the Phoenix Railway Photographic Circle.
Banteay Kdei, meaning "A Citadel of Chambers", also known as "Citadel of Monks' cells", is a Buddhist temple in Angkor, Cambodia. It is located southeast of Ta Prohm and east of Angkor Thom. Built in the mid-12th to early 13th centuries AD during the reign of Jayavarman VII (who was posthumously given the title "Maha paramasangata pada"), it is in the Bayon architectural style, similar in plan to Ta Prohm and Preah Khan, but less complex and smaller. Its structures are contained within two successive enclosure walls, and consist of two concentric galleries from which emerge towers, preceded to the east by a cloister.
This Buddhist monastic complex is currently dilapidated due to faulty construction and poor quality of sandstone used in its buildings, and is now undergoing renovation. Banteay Kdei had been occupied by monks at various intervals over the centuries until the 1960s
The Banteay Kdei, one of the many Angkor temples, is located in the Angkor Archaeological Park of 400 square kilometres (150 sq mi) area. The ancient city of Angkor during the Khmer Empire extended from Tonle Sap to the Kulen hills covering a vast area of 1,000 square kilometres (390 sq mi). The temple is approached from the east gopura of Ta Prohm along a 600 metres (2,000 ft) path. This path leads to the west gate entrance gopura of Banteay Kdei. It is 3 kilometres (1.9 mi) east of Angkor Thom.
The name Banteay Kdei originates from an earlier name, Kuti, which is mentioned in the Sdok Kak Thom. This stele describes the arrival of Jayavarman II to the area, "When they arrived at the eastern district, the king bestowed an estate and a village called Kuti upon the family of the royal chaplain." This royal chaplain was the Brahman scholar Sivakaivalya, his chief priest for the Devaraja cult.: 98
The Khmer Empire lasted from 802 to 1431, initially under Hindu religious beliefs up to the end of the 12th century and later under Buddhist religious practices. It was a time when temples of grandeur came to be built and reached a crescendo during the reign of Suryavarman II until 1145/1150, and later in the 12th–13th centuries, under Jayavarman VII. Many Buddhist temples were built, including the Banteay Kdei, from middle of the 12th century to early 13th century. Though Jayavarman VII was credited with building many temples, he was also accused of squandering money on extravagant temple building projects at the expense of society and other duties. He built Buddhist temples in which Bodhisattva Avalokitesvara was the main deity. This temple built, conforming to the style of the Ta Prohm and Preah Khan temples in the vicinity during the same period by Jayavarman VII, but of a smaller size, was built as a Buddhist monastic complex on the site of a 10th-century temple built by Rajendravarman. Some small inscriptions attest to the building of this temple by Jayavarman VII and the royal architect, Kavindrarimathana.
Jayavarman VII had come to power at the age of 55 after defeating Chams who had invaded Angkor and subjected it to devastation. His "prodigious activity" resulted in the restoration of Cambodia from its ruins. He was chiefly the architect of the rebuilt capital at Angkor Thom and was called a "Great Builder". He was responsible for building many temples, which apart from Banteay Kdei, included the central temple of the Bayon, Prah Khan, Ta Prohm and many others, and also many rest houses for pilgrims. The reasons for building this temple at its present site is not known. However, it is established that the temple is a contemporary of the Angkor Wat as many similarities have been identified between the two, and also with Phimai temple in Thailand. It is reported to be the first temple built by Jayavarman VII in 1181 AD, opposite to the Srah Srang reservoir.
In the 13th century, most of the temples built by Jayavarman were vandalised. However, some of the Mahayana Buddhist frontons and lintels are still seen in good condition. It is also the view of some archaeologists that the temple was built by Jayavarman II in honour of his religious teacher.
The temple, which for several centuries after the Khmer reign ended, remained neglected and covered with vegetation. It was exposed after clearing the surrounding overgrowth of vegetation in 1920–1922. This work was carried out under the guidance of Henri Marchal (then Conservator of Angkor) and Ch. Battuer, by adopting a conservation principle which was known as "the principle of anastylosis, which was being employed very effectively by the Dutch authorities in Indonesia". It was partially occupied by Buddhist monks till the 1960s.
For ten years till March 2002, Sophia University Mission or the Sophia Mission of Japan carried out several Archaeological research at the Banteay Kdei temple. During these investigations, a cache of fragments of 274 Buddhist statues made in sandstone, along with a few metal art pieces, were unearthed, in 2001. Plans to build a storage room to house the statues was also planned.
The sacred temple complex is cloistered and packed in a space of 65 m × 50 m (213 ft × 164 ft) with three enclosures within a large compound wall of size 700 m × 300 m (2,300 ft × 980 ft), made of laterite stones. The entry is from the east facing gopura, which is in a cruciform embellished with Lokesvara images. The temple is a treasure house of sculptures in the architectural styles of the Bayon and also of the Angkor Wat. The complex is on a single level.
The external enclosure with four concentric walls, has four gopuras similar to the Ta Prohm temple, and all are in some degree of preserved status. At the four corners, the gopuras have a fascia of Lokesvara (Buddhist deity, Avalokitesvara) mounted over Garuda images (it is also mentioned that the smiling faces are of King Jayavarman II, similar to those seen in the Beyan temple). The east facing gopura, in particular, has well-preserved garuda images on its corners. Two hundred meters from the west entrance of this enclosure leads to a moat, which is decorated with statues of lions and naga-balustrades mounted on garudas. The moat itself has in its precincts the third enclosure which measures 320 m × 300 m (1,050 ft × 980 ft), also enclosed with laterite walls. The Buddha image at the entrance to the moat, near the second interior gate, is well preserved, considering the fact that most of the other statues have been destroyed or stolen.
The third enclosure has a gopura which has a cruciform plan. It has pillars which are crossed by vaults. There are three passages in this enclosure, two on either side are independent, with laterite walls. The niches here have small figurines, and large apsara devatas in single poses or in pairs of dancing poses. Large Buddha images, in an internal courtyard of this enclosure, have been defaced by vandals. A paved access from here leads to the main shrine, which comprises two galleried enclosures. At the entrance to these enclosures, from the eastern end, is the "Hall of Dancers", which has four open courtyards and the pillars have fine carvings of apsaras.
The second enclosure, which is part of the main temple, measures 58 m × 50 m (190 ft × 164 ft). It has a gopura on its eastern side and also subsidiary gopura on the west. Entrance doors are at the northern and southern ends. The gopura is built like a gallery with one exterior wall and double row of pillars which open into a courtyard and which has mostly shored up walls with small openings at the bottom to allow air circulation. The niches here are decorated with images of apsaras, and a Buddha statue in the central hall has been defaced by vandals. Bayon style architectural features built-in are the "balustered false windows with lowered blinds and devatas with headdresses in the form of small flaming discs set in a triangle." The vaults built in sandstone and laterite have collapsed at several locations of the gallery. The inner enclosures contain library building to its north and south and also a central sanctuary.
The inner enclosure of the main temple is built on a 36 m × 30 m (118 ft × 98 ft) layout plan. This enclosure has four corner towers abutted by small gopuras. Galleries running along an axis link these towers to the main sanctuary. The towers at the north-east and south-east are linked with the second gallery where a Buddha statue in a sitting posture is seen, in the backdrop of an open sky line. The sanctum which is 2.75 m (9.0 ft) square enclosure has some traces of statues of deities. This entire enclosure, however, is not built in Bayon style and hence conjectured to be of an earlier period. Remnants of wooden ceiling are also seen here. The entrance to the sanctum is flanked by dvarapalas surrounded by apsaras.
Srah Srang or "The royal bathing pool" or "pool of ablutions" to the east of Banteay Kdei, which was dug to dimensions of 700 metres (2,300 ft)x300 metres (980 ft) during the reign of Rajendraverman in the 10th century, was beautified by Jayavarman VII with well laid out steps of laterite stones with external margin of sandstone, on the banks of the pond facing the Sun. It is set amidst large trees and has turquoise blue waters all the year round. The approaching steps to the water edge are flanked by two stone statues of lions with ornamented Nāga-balustrades. The pond was reserved for use by the king and his wives. A stone base seen at an island in the centre of the pond once housed a wooden temple where the king did meditation. At the lily filled lake, watching sunset reflections in the lake is quite an experience. The water from the lake is now used for rice cultivation by farmers of the area.
Some specific architectural features which evolved with the Bayon style are clearly discerned in this temple. The roof is supported on free-standing pillars in the eastern and western pavilions in the third enclosure, built in a cruciform plan with the inner row of pillars supporting the roof. The pillars are also tied to the wall by a tie beam using a "mortise–and–tenon join" patterned on wooden structures. Other features noted are of the four central pillars in the western pavilion which have been strengthened with temporary supports of laterite stone block pillars. Carvings of Buddha are seen on all these pillars but mostly defaced. The temporary support system provided to the roof built on free standing pillars is indicative of problems of design seen in the temples built during this period.
Bus Éireann (Roxboro, Limerick) Wright Gemini 3 Volvo B5TL VWD57 (152-G-2179) with a faulty display on Route 303 at O'Connell Street, Limerick on Saturday, 29th January 2022.
PERIYAR E.V.RAMASAMY and WOMEN RIGHTS
With regards to marriage, Periyar has stated that it is one of the worst customs in India. He claimed that the marriage principle, briefly, involves the enslavement of a woman by her husband and nothing else. This enslavement is concealed under the cover of marriage rites to deceive the women concerned by giving the wedding the false name of a divine function.[7]
There have been numerous papers in South India reporting how husbands have killed their wives, suspecting immoral behavior. The husband's suspicion of his wife's character has often led to murders. Those who believe in the divine dispensation, according to Periyar, do not have the knowledge to ask themselves why marriages conducted according to religious rites and the approval of God end in this fashion.[7]
Periyar further states that the very idea that the only proper thing for women to do is to be slaves of domesticity, bear children and bring them up, is a faulty one. As long as these restrictions are imposed on women, we can be sure that women have to be subservient to men and depend on men for help. If women have to live on terms of equality with men, they must have the liberty, like men, to have the kind of education they like and also to do unhampered, any work suitable to their knowledge, ability and taste.[8]
Furthermore, Periyar objected to terms like "giving of a maid" and "given in marriage". They are, "Sanskrit terms" and treat woman as a thing. He advocated the substitution of the word for marriage taken from the Tirukkual "Valkai thunai" or "life partner".[9]
Expenses[edit]
With marriage comes the expenses. Periyar stated that in our country, and particularly in Hindu society, a marriage is a function causing a lot of difficulties and waste to all people concerned. But those who conduct the marriage function and those who are getting married do not appear to notice the attendant difficulties because they think that social life necessitates wasteful expense and many difficulties and therefore they must necessarily face those inconveniences and hardships.[10]
Wedding feast, jewels, expensive clothes, procession, pandal, dance, music—money is spent on all these to satisfy the vanity of the organizers. Whatever may be the amount of money spent on the wedding and however pompous each of the items may be, the mirth and jollity associated with these are over in two or three days. In a week's time the prestige and honor connected with these are forgotten.[10] But the wedding expenses leave many families crushed; for many poor families these expenses leave an enormous burden and the debts remain uncleared for a number of years.[11]
However, if the money intended for the wedding expense is not borrowed and belongs to either of the marriage parties, then that amount could be used by her to bring up her children and to educate them. Such a procedure would be highly beneficial to her.[12]
Arranged marriages[edit]
In South Asia we mostly hear of arranged marriages as part of custom, heritage, and religions. Periyar thought that the Aryan wedding methods were barbarous because of the Aryan religion and art: Vedas, Sastras, Puranas, and Epics belong to the barbaric age. He further stated that is the reason why their wedding methods involve the parents giving the girl, prostituting the girl children and some stranger carrying the girl away by force or stealth.[13]
Arranged marriages in general were meant to enable the couple to live together throughout life and derive happiness, satisfaction and a good reputation, even years after the sexual urge and sexual pleasure are forgotten.[14]
But, with the selfish manipulation of this pact, Periyar claimed that women find 'pleasure' in slavish marriage because they have been brought up by their parents without education, independence and self-respect and because they have been made to believe that marriage means subordination to males. The inclusion of such slavish women in the group of 'chaste' women is another lure to them, leading them to find pleasure in such marriages.
Because a man is also married before he has understood the nature of life, its problems and its pleasures, he is satisfied with the slavish nature of the wife and the sexual pleasure she gives. If he finds any incompatibility, he adapts himself to his partner and the circumstances and puts up with his lot.[14]
Love marriages[edit]
Love marriages, claims Periyar, on the other hand will suit only those who have no ideals in life. Such a wedding gives primacy to sexual union along and it is doubtful if it indicates an agreement between the couple for good life. Sexual compatibility alone does not ensure happy married life; the couple should be able to live together cheerfully. Suitability for life or living together can be determined only if the man and woman get used to the company of each other, and are satisfied with each other. Only then, they can enter into an agreement to live together.[13]
Periyar further states that love marriages can give pleasure only as long as there is lust and the ability to satisfy that lust. If there is no compatibility between the partners in other respects, such marriages end only in the enslavement of women. The lies of such women resemble the lives of bullocks which are tied to a cart, beaten up and made to labor endlessly until they die.[14]
Therefore, there is a proverb stating, "A deeply loving girl is unfit for family life; a suitable life partner is unfit for love." Periyar believed that the agreement between partners to live together will constitute a better marriage than a love marriage.[14]
Self-respect marriages[edit]
In a leading article of Viduthalai, Periyar states that a self-respect wedding is based on rationalism. Rationalism is based on the individual's courage. Some may have the courage to conduct it during the time which almanacs indicate as the time of the planet Rahu and that, particularly in the evening. Some others may have just enough daring to avoid the Brahmin priest and his mother tongue - the Sanskrit language.[15] Some may feel nervous about not keeping the traditional lamp burning in broad daylight. Some others may have the rotten thought that conducting a wedding without 'mangala sutra' is disgraceful.
Still, the self-respect weddings conducted during the past thirty years have some basic limits. They are: Brahmins and their mantras should be utterly avoided; meaningless rituals, piling mud pots, one on another, having the traditional lamp during day time, ritual smoke - all these should be avoided. Rationalism does not approve of these. Periyar then asks why can't the government pass an Act that legalizes weddings which avoid the above-mentioned superstitious practices. If all these details cannot be accommodated in the Act, the latter can legalize weddings which don't have Brahmin priests, the Sanskrit language and the so called holy fire.[16]
Thus, marriages styled as Self-Respect marriages carried a threefold significance: a) replacing the Purohit, b) inter-caste equality, c) man-woman equality. Periyar claimed to have performed Self-Respect marriages unofficially since 1925 and officially since 1928.[17] Self-Respect marriages were legalized in 1967 by the Dravida Munnetra Kazhagam (DMK) Government.[18]
Widow-remarriage[edit]
On the remarriage of widows, Periyar states that among the atrocities perpetrated by the Hindu male population against women, here we have to consider the treatment meted out to widows alone. If a girl loses her husband, even before knowing anything of worldly pleasures, she is compelled to close her eyes to everything in the world and die broken-hearted. Even in Periyar's community at the time, there were widowed girls below the age of 13 years. Periyar stated how it is a touching sight to see the parents of those widowed children treating them like untouchables.[19]
He goes on to say that whatever may be the reason for the present state of the Hindu society, my firm belief that the low position given permanently to widows may prove to be the reason for the utter ruin of the Hindu religion and the Hindu society.[20]
If we try to find the reason for such conduct, we will have to conclude that they instinctively feel that women are slaves, subservient to men and that they must be kept under control. That is why these people treat women like animals. They seem to feel that giving freedom to women is equivalent to committing a very serious crime. The result of this attitude is that there is no independence or freedom to one half of the human race. This wicked enslavement of half of the human race is due to the fact that men are physically a little stronger than women. This principle applies to all spheres of life and the weaker are enslaved by the stronger.
If slavery has to be abolished in society, the male arrogance and wickedness which lead to the enslavement of women must be abolished first. Only when this is achieved, the tender sprouts of freedom and equality will register growth.[21]
One of the reasons why Periayr hated Hinduism and the orthodoxy practiced in the name of Hinduism was the practice of child marriage. Many of the girl children who were married before they were ten or twelve years old became widows before they knew the meaning of the word. According to the 1921 All India Census the details of the child widows reported living in the country that time were as follows:[22]
1 year baby widows - 497
1 to 2 year child widows - 494
2 to 3 year child widows - 1,257
3 to 4 year child widows - 2,837
4 to 5 year child widows - 6,707
Total number of widows - 11,342
5 to 10 year young widows - 85,037
10 to 15 year young widows - 232,147
15 to 20 year young widows - 396,172
20 to 25 year young widows - 742,820
25 to 30 year young widows - 1,163,720
Total number of widows - 2,631,238[22][23]
Periyar was deeply disturbed when he realized that among the widows in India, 11,892 were little children below 5 years and that young widows below 15 years numbering 232,147 were denied the pleasures of life.[24]
With regards to the re-marriage of widows, Periyar stated that it is the practice of our people to refer to such a wedding as "a widow's marriage". Such an expression is used only with reference to women and in connection with men. Just as this lady is marrying another husband after the death of the first husband, many men marry again after the death of the first wife. But the second marriage of a man is not referred to as "a widower's marriage", though that is the proper thing to do.
Periyar himself was a widower. After becoming one, he took a second wife. He claimed that in the ancient days, both men and women in the country had this practice. There were numerous instances in sastras and puranas of women getting married again after the death of their first husband. Periyar further stated that this is not an unusual practice in the rest of the world though it might appear strange for us at the present time. Christian and Muslim women marry again after the death of the first husband. 90 percent of women in Muslim countries get married again soon after the death of the first husband. This may be unusual in certain sections of Indian societies. But it is a common practice in certain other sections of our society which are called very backward communities.[25]
Further, inter-caste marriages and remarriage of widows are on the increase in India. Brahmins oppose these because they are afraid that they cannot exploit the people any more in the name of sastras. For the same reason they oppose the Sharada Act which is necessary for social well-being.[26]
Child marriage[edit]
In all the meetings of the non-Brahmins and the Self-Respectors, Periyar condemned child marriages and emphasized the need for educating all girl children and giving right to young widows to get married again.
Periyar has been very much against child marriage and stated that it reflects the cruelty to which innocent girls were subjected by their well-meaning parents. Periyar asked that if these parents can be considered civilized in any sense of the term. There was no other leader other than Periyar who reacted against this practice of child marriage.[24]
Those who supported child marriage were strongly against Periyar's condemnation of this act. Take for example, the Sharada Act. Those who opposed this Act say that it was against the Sastras to conduct the marriage of a girl after she has attained puberty. They further say that those who conduct such marriages are committing a sin and therefore will go to hell.[27]
Chastity[edit]
Periyar claimed that "household duties" have risen out of the foolishness of people and were not natural duties.[28] He went on to say that it was our selfish greed which has multiplied our household work. Nobody need worry that without household work, the women will lose their "chastity". On chastity, Periyar went on to say that it is something that belongs to women and is not a pledge to men. Whatever, chastity is, it was something that belonged to individuals.
In society, it was believed that if people lose their chastity, they will get divine punishment. Others are not going to get that punishment. Referring to the doctrines of institutionalized orthodox religions, he went on to say that men need not to worry themselves that women are committing a sin by not doing household work. Thus, let men realize that women are not slaves and that men are not their masters or guardians. Women should be allowed to develop the competence to protect themselves and their chastity and men need not be their watchdogs. He also believed that it was derogatory for men to play such a role.[citation needed]
It was said by the orthodox[who?] that women will develop diseases if they lose their chastity. The disease that a woman gets affects the husbands also. If we[who?] educate the women, they will develop the capability to keep themselves and their husbands pure. Thus, Periyar stated in the Kudi Arasu for the society to think deeply about taking a decision and do the right thing for their sisters and girl children.[29]
Periyar kindled the thoughts of everybody by also ridiculing the use of the word chastity only with reference to women. (Periyar-Father of Tamil 32) He stated that character is essential for both men and women and that speaking of chastity only with reference to women degraded not merely women but men also. He extended this thought and said that in any sphere of activity, civilized society cannot think of one law for men and another for women. He also said that the way most men treated their women was far worse than the way the upper class people treated the lower class, the way in which rich men treated the poor and the way in which a master treated his slave.[30]
Education[edit]
On education, Periyar stated that some foolish parents believe that if girls get educated, they will correspond with their secret lovers. That it is a very foolish and mischievous notion. No parent need be anxious about it. If a girl writes a letter, it will only be to a male. We can even now caution men not to read any love letter addressed to them by a woman and, even if they read it, not to reply to it. If men do not listen to this advice, they, as well as the girls who write them must be punished. It will be a hopelessly bad thing, if parents keep their girl children uneducated for this reason.[29]
At a speeched delivered by Periyar at the Prize Distribution function in the Municipal School for Girls at Karungal Palayam, Erode, he stated that girl children should be taught active and energetic exercises like running, high jump, long jump,and wrestling so that they may acquire the strength and courage of men. Their time and energy should not be wasted in light pastimes like Kummi (groups going in a circle, clapping their hands rhythmically) and in Kolatam (striking with sticks rhythmically).
In ancient Tamil literature, poets have stressed the value of education for women. In a famous verse, a poet by the name of Naladiar stated that, "What gives beauty to a woman is not the hair style or the patter of her dress or the saffron on her face but only education".[31] In a verse of Eladhi it states, "Beauty does not lie in the style of wailing or in the charm of a blush but only in the combination of numbers and letters (education).[32]
In a 1960 issue of Viduthalai Periyar stated that "There should be a drastic revolution in the desires and ideals of Indian women. They should equip themselves to do all types of work that men are doing. They should have good domestic life without allowing nature's obstacles in their own lives. Therefore, there should be a welcome change in the minds of our women. The administrators also most pay special attention to the advancement of women".[33]
Armed forces[edit]
Periyar advocated for women to be given weapons to protect themselves in reply to a question put in the Central Legislature. He stated that we have no hope that the state governments will do anything in this sphere because most of the state ministers hold the orthodox belief that women are slavish creatures.[34] Though here and there we[who?] find women also as ministers, they are old-fashioned traditionalists who will say, "We don't want any kind of freedom. We are perfectly happy with slavery".[33]
In Periyar's time he explained that ""Indian" women had no self-determination in any sphere of life like education property and marriage. They thought that modern civilization meant dressing themselves like British and American women and adorning themselves. Even our educated women do not entertain any thought that they must enter the police and army departments and learn to pilot airplanes like the women of Russia and Turkey. Just as modern education has made men cowards an book-worms, it has made our women decoratie [sic] dolls and weaklings".[33]
In a leading article written by Periyar in Viduthalai in 1946, he claimed that unless there is a drastic, fundamental and revolutionary change in our[who?] administrative machinery, it is impossible to make our women independent beings.[33]
Periyar goes on to explain that in our country also, there are thousands of women with the courage, competence and desire to work in the police department. Just as girls going to school was considered wonderful and cycle-riding by girls was considered funny, a few years ago, women on police duty may appear to be wonderful or strange for a few years. Then, in course of time, this will be considered natural.[33]
We[who?] need methods that will effect an astounding revolution in the world of women. Until we acquire those methods, we will be moving forward like a tortoise and writing and talking about Drowpath and Sita.[35]
Periyar, in a 1932 article of Kudi Arasu, explained that "women should develop physical strength like men. They must take exercise and get training in the use of weapons. They must acquire the ability to protect themselves when any sex-mad person tries to molest them. They should get the necessary training to join the armey [sic] when need arises and fight the enemy. This is the view of all civilized people. Women also wholeheartedly support this view. When the general view in the world is like this, who can accept the statement of some people that there is no use in giving higher education to women?"[33]
Birth control[edit]
"Others advocate birth-control, with a view of preserving the health of women and conserving family property; but we advocate it for the liberation of women."[36]
In the Kudi Arasu of 1932, Periyar explained the basic differences between the reasons given to us for contraception and the reasons given by others for this. We say that contraception is necessary for women to gain freedom. Others advocate contraception taking into consideration many problems like the health of women, the health and energy of the children, the poverty of the country and the maintenance of the family property. Many Westerners also support contraception for the same reasons. Our view is not based on these considerations. We recommend that women should stop delivering children altogether because conception stands in the way of women enjoying personal freedom. Further, begetting a number of children prevents men also from being free and independent. This truth will be clear if we listen to talk of men and women when their freedom is hampered.[33]
He went on to say how birth control does not aim at preventing the birth of children altogether, but aims only at limiting births. A man and his wife may have two children, or at the most, three children. This birth control policy is against bringing forth an unlimited number of children.[37]
While Periyar and the Self-Respect movement were advocating for birth control, Rajaji (C. Rajagopalachariar) very strongly opposed it. Others who opposed birth control was Thiru Adhithanar, the publisher of an extremely popular newspaper, Dina Thandhi at the time. In response to Rajaji's stand against birth control, Periyar explained that he was against this since he was of the Vedic Brahmin community that staunchly engrossed in the Manu Dharma. Thus, limiting births of overpopulation would limit diseases and death from many and therefore leave Brahmin priests without a job of doing ceremonies for the sick and funerals. In a 1959 article of Viduthalai he exclaimed that "If people like Rajaji discover new islands, make the forests habitable, do propaganda for the birth of more and more children and have farms for the upbringing of children, we may be in a position to understand them."[38]
During the late 1950s, 80 percent of the men and 90 percent of the women in Tamil Nadu were illiterate. Siriyar argued in a 1959 article in Viduthalai that "in this situation, if birth control is not practiced and people are allowed to have any number of children, the result will be the multiplication of castes among the "Sudras", like washermen, barbers, pot-makers, kuravas or gypsies, hunters, fishermen, famers [sic], toddy tappers, padayachies, pillars, cobblers, pariahs, and a thousand others and a limitless increase in population. The increase in population will force the 'Sudras' to preserve themselves from starvation by standing with folded hands before lazy fellows and calling them 'swami', 'master' and 'landlord'. What good result can we expect if birth control is not adopted?"[39]
Previously in a 1933 article of the Kudi Arasu, Periyar, in his words, explained that "even a High Court Judge in India does not know the amount of trouble that a mother takes to bring up a child. If a husband is kind to his wife and shows concern for her health and happiness, he must adopt the contraceptive method. Otherwise, he must be one who could manage to see that in delivery and in the brining [sic] up of children, she does not have much trouble. Therefore, the proper thing to do now is to drastically cut the expenses mentioned above and spend money on the proper upbringing of children with the help of nurses."[40]
Property rights and divorce[edit]
With regards to property rights for women, Periyar stated that there was no difference between men and women. He went on to say that like men, women should have the right to own property and enjoy its benefits. With regards to divorce or separations, he advocated that a woman can lie away from her husband if he is an undesirable person and if he has nay virulent disease. When a woman has to live apart from her husband in these circumstances, she is entitled to maintenance allowance and a claim on the husband's property. Even if a widow gets remarried, she must be given the right to claim a share of the first husband's property.[41]
On February 4, 1946, the Central Legislature passed an Act giving the right the Hindu married woman to get from her husband in certain circumstances a separate place to live in and a maintenance allowance. Periyar explained how that it was a useless Act. since it seems that the members of the Hindu Mahasabha and Sanadahnis agitated against the grant of even this right.[42]
Dowry[edit]
On the Dowry system practiced widely throughout the Indian sub-continent not only by Hindus but Christians too, Periyar calls it a "serious disease that was spreading fast amongst Tamilians". He went on to state that the disease was also found in its virulent form among the Andhras and the Brahmins of Tamil Nadu. Periyar also argued that if a man with property worth one lakh has three daughters, he has to become a beggar by the time these daughters are married. In the name of dowry, the parents of the young men who marry the three daughters, squeeze the man's property out of him.[43]
In the 1959 issue of Viduthalai, Periyar stated that, "according to a new legislation, women have the right to a share of the parents' property. Therefore every girl will definitely get her legitimate share from the parents' wealth - if the parents are wealth. It is inhuamane [sic] on the part of the parents of a boy to dump on him a girl whom he does not like and to plan to such as much as they can from the property of the girl's father. There is basically no difference between selling education and love for money and selling one's chastity for money. 'Prostitute' is a germ of contempt for a woman; a boy should not be reduced by his avaricous [sic] parents to get the name, 'a prostituted boy' or 'a boy that has been sold'. A father-in-law who has means, however miserly he may be by nature, will not be indifferent when his daughter suffers out of poverty. Therefore, it is very shameful on the part of the bridegroom's parents to demand from the bride's father that at the time of the marriage he should gie jewels worth so many thousands along with so many thousand rupees as dowry and that he should provide the bridegroom with a house and a care. The fact that another party makes such demands at the time of his daughter's marriage does not justify any parent's demands at the time of his son's wedding. All people must realize that both demanding and giving dowry are wrong and they must boldly declare this when occasion arises."[44]
Periyar calls the dowry an evil and exploitative practice depriving tens of thousands of talented and beautiful young women with sound character remaining spinsters without any chance of getting married.[45]
Devadasis[edit]
Among the atrocities the Tamil society committed against women was the practice of keeping some women attached to temples as Devadasis. Dr. Muthulakshmi proposed the resolution at the Madras Legislature that the Devadasi system should be abolished. The Government wanted comments on that from all important people. Periyar in his statement pointed out that the Devadasi system was a disgrace to Hindu religion. The fact that, in the name of a temple or a god, some women are kept as common property is an insult to all the women in the society. He also remarked that the prevalence of this system encouraged immorality among men and thus set the pattern for unprincipled life in many families. This was stoutly opposed in the Assembly by Satyamurthi Iyer, an orthodox Congress member, under the pretext of safeguarding the Hindu traditions. It should be said to the credit of Dr. Muthulakshmi and the leaders like Periyar that the proposal of the Doctor was accepted and a law was enacted against the Devadasi system.[30]
Periyar's example of the degradation of women in the Devadasi system is explained that "if a man's physical passion is aroused when his wife is not with him, he immediately goes to a prostitute. Rough stones are planted where cows and bufaloes [sic] graze to facilitate the animals to rub against the stones when they feel like it.[46] Likewise, Devadasis served in temples and in all villages rough stones planted on the borders and they say that these two (employing devadasis and the planting rough stones) are aamong [sic] the 32 dharmas mentioned in the sastras. When we consider why his kindness to the suffering and also the 32 dharmas are all bogus".[46]
Resolutions passed[edit]
As the Self-Respect conference held in Chengalpattu, Tamil Nadu in 1929, the following were among the many resolutions passed with regards for women's rights:
Women should be given equal right along with men for the family property.
There should be no objection to employing women to any job for which they are qualified.[47]
Schools, particularly schools, should try to employ only women teachers.
At the conference held in Erode in 1930, the same resolutions were passed again reminding the delegates and others that the interest of women was still uppermost in Periyar's mind. M.R. Jayakar who presided oer the Erode conference was greatly impressed by the progressive views of Periyar and other members. He was particularly happy that the movement included not merely non-Brahmin Hindus but Christians and Muslims too. He pointed out that the Self-Respect movement was more progressive than Congress. Furthermore, at the Virudhnagar conference the women members held a separate conference and passed some resolutions demanding that women should have the right to select their life partners without any consideration of religion or community and that weddings should not involve wasteful expenditure and elaborate ceremonies.[47]
I shot this one during my Directors's visit to one of our project site. Everybody were facing inside the building against the bright shiny weather in the outside..This is the outcome with a slight control on the curve (CS3) to make it darker...
This novelty 8 lens camera is notorious for not working properly. This one was seized up, I managed to free the shutters, and they work as they should, but the film advance slips, and all the images were exposed on the same frame. This multiple exposure is the one and only image that I will make with this camera.
Recently bought a "faulty" Canon 5D Mark ii on eBay. I read up on the fault via YouTube and decided to buy it at €250. Hesitant it wouldn't work and that I had thrown money down the drain I fixed it and in turn saved hundreds of euros. Camera has low shutter count and no marks. He included the lens and I basically got lucky. Great camera for an even better price. This was the first picture I took, hope you guys enjoy. Give a like, share and comment.
German collectors card by Bravo.
American actor and martial arts artist Brandon Lee (1965-1993) was more than the son of his famous father. His last film The Crow (1994), will be forever remembered in years to come for his acting talent. During the shooting of the film, Brandon died by an accidental gunshot wound from a faulty prop revolver. In 2000, he returned to the screen in a little Swedish film.
Brandon Bruce Lee was born in Oakland, California, the USA in 1965 to Martial Arts idol and film star Bruce Lee and Linda Lee Cadwell, an American of Swedish heritage. He was born on Chinese New Year's eve, the last day of the dragon. Brandon had a sister, Shannon Lee. Brandon was born with blond hair. As he aged, his hair color changed to brown. By the time he was able to walk, he was already involved in learning about martial arts from his father. In 1970-1971, the family moved to Hong Kong, and at the age of 8, Brandon was fluent in Cantonese. After Bruce Lee's untimely death in 1973, Brandon, his mother, and his sister moved to Los Angeles. He attended Boston's Art-Oriented Emerson College in Massachusetts and studied Martial Arts and drama, like his father. In 1983, he was expelled from school because of misbehaviour but received his diploma at Miraleste High School. Having chosen an acting career, Lee took his work seriously. He studied at the Strasberg Academy, with Eric Morris in New York and in Los Angeles, and in Lynette Katselas' class in Los Angeles. His first professional job as an actor came at age twenty when casting director Lynn Stalmaster asked him to read for a CBS television film, Kung Fu: The Movie (Richard Lang, 1986) with David Carradine. It was a spin-off of the 1970s television series Kung Fu (1972-1975). Lee's first role in a feature film was Long zai jiang hu/Legacy of Rage (Ronny Yu, 1986), Lee's first and only Hong Kong film and spoken in Cantonese. Dee Reid at IMDb: "Brandon Lee is in fine form here (despite never hearing his natural speaking voice), though the film itself - written and directed by Hong Kong action veteran Ronny Yu (who would later gain fame in the West with the American horror films Bride of Chucky and Freddy vs. Jason, and the martial arts epic Fearless with Jet Li) - is somewhat of a mixed bag; it's more or less a standard action film, with lots of stuff about gangsters, drugs, and John Woo-style gun-play. " Shortly after, on television, Lee played a lead in the pilot Kung Fu: The Next Generation (Tony Wharmby, 1987), and guest-starred in an episode of the television series Ohara (1988) with Pat Morita. He also starred in the B-film Laser Mission (BJ Davis, 1989) with Ernest Borgnine. In Hollywood, Brandon Lee co-starred with Dolph Lundgren in the buddy cop action film Showdown in Little Tokyo (Mark L. Lester, 1991). They play two L.A. cops with opposing views on what is the best way to uphold the law have to work together to bring down the Yakuza while trying to protect a beautiful woman (Tia Carrere). Next, he was in Rapid Fire (Dwight H. Little, 1992) with Powers Boothe. Lee also did the fight choreography. While some critics liked the film, most felt the script was too simple, however, almost all described Lee to be charismatic, in a slick Hollywood action film. Dee Reid at IMDb: "it was a showcase for his fighting talents. Rapid Fire is decent, certainly not perfect, but very fun to watch nonetheless." Lee turned down the offer to play his father in Dragon: The Bruce Lee Story (Rob Cohen, 1993). The role was later given to Jason Scott Lee.
In 1992, Brandon Lee landed his breakthrough role as Eric Draven in Alex Proyas' The Crow (1994), based on the comic book of the same name, which would be his final and best film. He died while filming at the age of 28, of what is to be believed, a brain hemorrhage on the set. The film crew shot a scene in which it was decided to use a gun without consent from the weapons coordinator, who had been sent home early that night. Michael Massee, the actor portraying Funboy, was required to fire a .44 magnum revolver loaded with blanks at Lee. The revolver had been inspected days earlier for a previously filmed scene in which it was not fired but needed to be seen loaded. Dummy rounds are used for this, which have a bullet, a spent primer, but no powder. One of the dummy rounds had a bullet, a live primer, and no powder. When test-fired, the primer propelled the bullet into the barrel, where it stopped. The gun was then rechecked, but no anomalies were found because the primer was now spent and the barrel was not inspected. Then, when filming the fateful scene days later, the same gun was used with blanks. Blanks are fully charged rounds with no bullets, but there was a bullet in the barrel. The blank round propelled it into Lee's abdomen just as if he had been shot with a live .44 magnum round. Michael Massee spent a year, devastated by what happened, deciding whether or not to return to acting. The crew only noticed when Lee was slow getting up. The doctors worked desperately for five hours, but it was no use. The bullet had lodged itself in Mr. Lee's lower spine. He was pronounced dead at 1:04 P.M. the next day. He was supposed to marry Eliza Hutton on 17 April 1993. His body was flown to Seattle to be buried beside his father in Lake View Cemetery. With the blessing of Lee's family and very few scenes to shoot, the film was completed by re-writing the script, using early CGI technology and stunt doubles. Wikipedia: "Released a year after, the film is known to present Lee's dramatic abilities, in which he had less of a chance to show in his previous films. It was a commercial success and now considered a cult classic. Upon release, the film received great critical acclaim and made $50 million at the box office and was also a success overseas. Many saw parallels between Lee and his father comparing their careers as action film leading men who passed young, prior to the release of their breakthrough film, with the difference that his father demonstrated high martial arts skills, while Lee showed a strong dramatic performance." In 2000, a new film with Lee was released, the Swedish production Sex, lögner & videovåld/Sex, Lies and Video Violence (Richard Holm, 2000). In 1992 Brandon Lee came to Sweden to promote Rapid Fire (1992). His host, director Richard Holm, asked Lee to make a cameo appearance in this film, and he gladly agreed. The film was shot over an extended period between 1990 to 1993, but for different reasons delayed over and over again in post-production. Finally released in 2000, seven years after Lee's death, the film was dedicated to him, in the last line in the end credits.
Sources: Caryn Liles (IMDb), Dee Reid (IMDb), Wikipedia, and IMDb.
And, please check out our blog European Film Star Postcards.
U.S. Scott# C1 - 1918 6¢ Curtiss Jenny
Issue Date: December 10, 1918
City: Washington, DC
Quantity: 3,395,854
Printed By: Bureau of Engraving and Printing
Printing Method: Flat plate printing
Perforations: 11
Color: Orange
The first airmail stamps were issued in 1918. The U.S. Airmail Service was born that year, when two feeble 90-horsepower Curtiss Jenny airplanes departed from New York and Washington. Due to a faulty compass, the Washington flight landed way off course (Maryland as opposed to New York). But the New York flight was flawless, and Airmail Service began. The Act of May 6, 1918, authorized the Post Office Department to carry the mail by airplane. This ruling necessitated a new stamp – one of distinctive design and color. A red frame and blue vignette (design) on white paper created a patriotic “red, white and blue” airmail issue (the 24¢ Curtiss Jenny). The airmail rate was set at 24¢ per ounce and thus the first airmail stamp was born!
In accordance with a new order in June of 1918, the airmail rate was reduced to 16¢ for up to the first ounce (this charge included a special delivery fee) and 6¢ for each additional ounce. This rate change produced a new stamp which reflected the same design as the original, but was done in only one color instead of three (16¢ Curtiss Jenny). In the latter part of 1918, the airmail rate was again reduced. The fee was 6¢ per ounce (eliminating the additional 10¢ special delivery charge of the previous stamp). The original airmail design was used once again, but the single color was changed from green (on the 16¢ issue) to orange (6¢ Curtiss Jenny).
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U.S. Scott# C3 - 1918 24¢ Curtiss Jenny
Issue Date: May 13, 1918
City: Washington, DC
Quantity: 2,134,888
Printed By: Bureau of Engraving and Printing
Printing Method: Flat plate printing
Perforations: 11
Color: Carmine rose and blue
First Official U.S. Airmail Flight - On September 23, 1911, Earle Ovington made America’s first airmail delivery between Garden City and Mineola, New York.
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U.S. Scott# C6 - 1923 24¢ De Havilland Plane
Issue Date: August 21, 1923
City: Washington, DC
Quantity: 5,285,776
Printed By: Bureau of Engraving and Printing
Printing Method: Flat plate printing
Perforations: 11
Color: Carmine
The DeHavilland Biplane is pictured on this 24¢ airmail issue. This aircraft eventually replaced the Jenny in carrying the mail. This particular stamp was issued to provide payment for night flights from New York all the way to the Pacific Coast.
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U.S. Scott# 716 1932 2c Third Olympic Winter Games - Plate Block F 20821
Issue Date: January 25, 1932
First City: Lake Placid, NY
Quantity Issued: 51,102,800
The 1932 2¢ Winter Olympic Games stamp is the first U.S. stamp issued to commemorate the international competition. Voters chose this stamp as on of the 100 Greatest American Stamps.
1932 marked the third time the Winter Games were held, and the first time the event was held in the U.S. The games were held in Lake Placid, a small town in upstate New York that was home to less than 3,000 year round residents.
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U.S. Scott# 718 - 1932 3¢ Runner at Starting Mark Summer Olympic Games - Block
Issue Date: June 15, 1932
City: Los Angeles, CA
Quantity Issued: 168,885,300
Printed by: Bureau of Engraving and Printing
Printing Method: Rotary Press
Perforations: 11 X 10½
Color: Violet
This stamp was issued in honor of the 1932 Summer Olympic Games. It release was delayed because the first class rate was scheduled to be changed. The increase to 3¢ was signed into law on June 6, and #718 was released the following week. There was large demand for this stamp, so they were on sale for just a short time.
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U.S. Scott# 719 - 1932 5c 10th Summer Olympic Games: Discus Thrower Block
Issue Date: June 15, 1932
City: Los Angeles, CA
Quantity Issued: 52,376,100
Printed by: Bureau of Engraving and Printing
Printing Method: Rotary Press
Perforations: 11 X 10½
Color: Blue
This stamp was issued in honor of the 1932 Summer Olympic Games. It covered the international letter rate and was used by athletes from other countries. The design is based on a classic Greek sculpture called Discobolus.
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2. Magdalen’s Childhood
Magdalen, the youngest child, was very beautiful and, even in her early years, tall and well-developed like a girl of more advanced age. She was full of frivolity and seductive art. Her parents died when she was only seven years old. She had no great love for them even from her earliest age, on account of their severe fasts. Even as a child, she was vain beyond expression, given to petty thefts, proud, self-willed, and a lover of pleasure. She was never faithful, but clung to whatever flattered her the most. She was, therefore, extravagant in her pity when her sensitive compassion was aroused, and kind and condescending to all that appealed to her senses by some external show. Her mother had had some share in Magdalen’s faulty education, and that sympathetic softness the child had inherited from her. Magdalen was spoiled by her mother and her nurse. They showed her off everywhere, caused her cleverness and pretty little ways to be admired, and sat much with her dressed up at the window. That window-sitting was the chief cause of her ruin. I saw her at the window and on the terraces of the house upon a magnificent seat of carpets and cushions, where she could be seen in all her splendor from the street. She used to steal sweetmeats, and take them to other children in the garden of the castle. Even in her ninth year she was engaged in love affairs. With her developing talents and beauty, increased also the talk and admiration they excited. She had crowds of companions. She was taught, and she wrote love verses on little rolls of parchment. I saw her while so engaged counting on her fingers. She sent these verses around, and exchanged them with her lovers. Her fame spread on all sides, and she was exceedingly admired. But I never saw that she either really loved or was loved. It was all, on her part at least, vanity, frivolity, self adoration, and confidence in her own beauty. I saw her a scandal to her brother and sisters whom she despised and of whom she was ashamed on account of their simple life. (Vol. 1, pp. 335-336)
3. Magdalen Inherits the Castle of Magdalum
When the patrimony was divided, the castle of Magdalum fell by lot to Magdalen. It was a very beautiful building. Magdalen had often gone there with her family when she was a very young child, and she had always entertained a special preference for it. She was only about eleven years old when, with a large household of servants, men and maids, she retired thither and set up a splendid establishment for herself. Magdalum was a fortified place, consisting of several castles, public buildings and large squares of groves and gardens. It was eight hours east of Nazareth, about three from Capharnaum, one and a half from Bethsaida toward the south, and about a mile from the Lake of Genesareth. It was built on a slope of the mountain and extended down into the valley which stretches off toward the lake and around its shores. One of those castles belonged to Herod. He possessed a still larger one in the fertile region of Genesareth. Some of his soldiers were stationed in Magdalum, and they contributed their share to the general demoralization. The officers were on intimate terms with Magdalen. There were, besides the troops, about two hundred people in Magdalum, chiefly officials, master builders, and servants. The castle of Magdalum was the highest and most magnificent of all; from its roof one could see across the Sea of Galilee to the opposite shore. Five roads led to Magdalum, and on every one at one half-hour’s distance from the well fortified place, stood a tower built over an arch. It was like a watchtower whence could be seen far into the distance. These towers had no connection with one another; they rose out of a country covered with gardens, fields, and meadows. Magdalen had men servants and maids, fields and herds, but a very disorderly household; all went to rack and ruin. (Vol. 1, pp. 336-337)
4. Magdalen’s Reputation
Sts. Zachary and Elizabeth being long since dead, St. John the Baptist has been preaching and baptizing publicly and is gaining fame and followers. Jesus has just begun His public life, but is yet to perform any miracles.* (*In most cases we have provided introductions for sections which do not follow immediately upon the preceding section. —Publisher, 2005.) Six men who were coming from the baptism of John met Jesus. Among them were Levi, known later as Matthew, and two sons of the widowed relatives of Elizabeth. They all knew Jesus, some through relationship, others by hearsay; and they strongly suspected, though they had had no assurance of it, that He was the One of whom John had spoken. They spoke of John, of Lazarus and his sisters, especially of Magdalen. They supposed she had a devil, for she was already living apart from her family in the castle of Magdalum. These men accompanied Jesus, and were filled with astonishment at His discourse. The aspirants to baptism going from Galilee to John used to tell him all that they knew and heard of Jesus, while they that came from Ainon, where John baptized, used to tell Jesus all they knew of John…Magdalen’s castle in Magdalum was not far off, and Magdalen herself was at this time at the height of her glory. (Vol. 1, pp. 342, 352)
10. Magdalen’s First Attempt to See Jesus
Jesus returns from the desert and is quickly rejoined by many of His disciples, who begin again to baptize. He is invited to the marriage feast at Cana, where He performs His first public miracle. He and His disciples travel in the area around the Sea of Galilee. A couple of hours from Gadara, Jesus again crossed the Jordan, and went on toward the southwest, leaving Scythopolis to the left. He crossed Mount Moreh to Jezrael, a city on the west side of the plain Esdrelon. Jesus cured numbers there openly before the synagogue. But He stayed a few hours only in Jezrael, so that Magdalen who, at the earnest entreaty of Martha, had come with her to see Jesus, did not find Him on her arrival. She heard only of His miracles from the lips of those whom He had cured. The sisters here separated, and Magdalen retraced her steps to Magdalum…Jesus consoled Lazarus on the subject of Magdalen, of whom He said that already there had fallen upon her soul a spark of salvation, which would entirely consume her. (Vol. 2, pp. 64, 72)
11. Magdalen’s First Call to Conversion
Jesus and His disciples travel to Galilee, where He continues teaching and performing miracles. John the Baptist is now no longer baptizing but is preaching of Jesus and referring all who ask for baptism to the disciples of Jesus. Jesus taught in Jezrael and performed many miracles before a great concourse of people. All the disciples from Galilee were here assembled to meet Him. Nathanael Chased, Nathanael the bridegroom, Peter, James, John, the sons of Mary Cleophas, all were there. Lazarus, Martha, Seraphia (Veronica) and Johanna Chusa, who had come before from Jerusalem, had visited Magdalen at
her castle of Magdalum to persuade her to go with them to Jezrael in order to see, if not to hear, the wise, the admirable, the most eloquent, and most beautiful Jesus, of whom the whole country was full. Magdalen had yielded to the persuasions of the women and, surrounded by much vain display, accompanied them thither. As she stood at the window of an inn gazing down into the street, Jesus and His disciples came walking by. He looked at her gravely as He passed, with a glance that pierced her soul. An unusual feeling of confusion came over her. Violently agitated, she rushed from the inn and, impelled by an overpowering sense of her own misery, hid in a house wherein lepers and women afflicted with bloody flux found a refuge. It was a kind of hospital under the superintendence of a Pharisee. The people of the inn from which Magdalen had fled, knowing the life she was leading, cried out: “That’s the right place for her, among lepers and people tormented with bloody flux!” But Magdalen had fled to the house of the leprous through that feeling of intense humiliation roused in her soul by the glance of Jesus, for she had made her way into that respectable position among the other women through a motive of pride, not wishing to stand in the crowd of poor, common people. Accompanied by Lazarus, she returned to Magdalum with Martha and the other women. The next Sabbath was there celebrated by them, for Magdalum could boast a synagogue. (Vol. 2, pp. 78-79)
I both love and hate how when you change the slightest thing about a photo, it changes the entire meaning behind it. I shot this yesterday as my second new 5D selfie (with great difficulty, I've got to add - the remote I ordered off Amazon was faulty so I had to do self timer dashes, luckily the seller was lovely and dispatched a new one which arrived today and does work!) but anyway, I thought up this photo a few weeks ago with thoughts of a spring like image for when the weather grew warmer. As you UK Flickr-ers know, the weather's been pretty great for the past week, so I decided to shoot this. Of course being based on spring you'd think it should be bright and colourful, but whilst editing just now I've not been able to STAND the colour version! I'd tried everything else I could think of so I just switched it to black and white, and I knew straight away it changed the story of the image, but I preferred it so much I couldn't resist using it as the final rather than struggling to make a good colour version of it. So here we are!
Also, yes, I do have a giant paper flower the size of my head... I'm sure it'll be seen again some time!
One more thing, I got tagged to answer 10 facts about myself by Angharad, so here we go!
#1 I used to want to be a cartoon animator/illustrator. #2 When I have my mind set on something, nothing can stop me. #3 I'm left handed and I'm part Italian. #4 I get a lot of compliments about my eyes but I'd prefer them to be green rather than dark brown, my hair is my favourite thing about myself. #5 I really love 80's music, 80's fashion, 80's everything. #6 I hate being in photographs, usually if someone whips out any sort of camera in front of my face I puff out my cheeks or stick my tongue out to the side, yet I take so many self portraits and occasionally model for others - I don't think it makes any sense. #7 I work part time at the local Wetherspoons, something I've thrown in here because I don't think any of you know about it. #8 I have a tattoo just under my elbow (but on the inside of my arm) of a camera, so if you ever notice a dark shape on my left arm in photos, that's what it is! #9 A lot of stuff happened to me whilst I was a child, but I think if anything it made me a better person in the long run, and I wouldn't be on Flickr right now if none of it had happened. #10 I'm a massive hoarder of everything from Victorian era items which make for beautiful props, to hundreds of tickets for trains and buses.
PERIYAR E.V.RAMASAMY and WOMEN RIGHTS
With regards to marriage, Periyar has stated that it is one of the worst customs in India. He claimed that the marriage principle, briefly, involves the enslavement of a woman by her husband and nothing else. This enslavement is concealed under the cover of marriage rites to deceive the women concerned by giving the wedding the false name of a divine function.[7]
There have been numerous papers in South India reporting how husbands have killed their wives, suspecting immoral behavior. The husband's suspicion of his wife's character has often led to murders. Those who believe in the divine dispensation, according to Periyar, do not have the knowledge to ask themselves why marriages conducted according to religious rites and the approval of God end in this fashion.[7]
Periyar further states that the very idea that the only proper thing for women to do is to be slaves of domesticity, bear children and bring them up, is a faulty one. As long as these restrictions are imposed on women, we can be sure that women have to be subservient to men and depend on men for help. If women have to live on terms of equality with men, they must have the liberty, like men, to have the kind of education they like and also to do unhampered, any work suitable to their knowledge, ability and taste.[8]
Furthermore, Periyar objected to terms like "giving of a maid" and "given in marriage". They are, "Sanskrit terms" and treat woman as a thing. He advocated the substitution of the word for marriage taken from the Tirukkual "Valkai thunai" or "life partner".[9]
Expenses[edit]
With marriage comes the expenses. Periyar stated that in our country, and particularly in Hindu society, a marriage is a function causing a lot of difficulties and waste to all people concerned. But those who conduct the marriage function and those who are getting married do not appear to notice the attendant difficulties because they think that social life necessitates wasteful expense and many difficulties and therefore they must necessarily face those inconveniences and hardships.[10]
Wedding feast, jewels, expensive clothes, procession, pandal, dance, music—money is spent on all these to satisfy the vanity of the organizers. Whatever may be the amount of money spent on the wedding and however pompous each of the items may be, the mirth and jollity associated with these are over in two or three days. In a week's time the prestige and honor connected with these are forgotten.[10] But the wedding expenses leave many families crushed; for many poor families these expenses leave an enormous burden and the debts remain uncleared for a number of years.[11]
However, if the money intended for the wedding expense is not borrowed and belongs to either of the marriage parties, then that amount could be used by her to bring up her children and to educate them. Such a procedure would be highly beneficial to her.[12]
Arranged marriages[edit]
In South Asia we mostly hear of arranged marriages as part of custom, heritage, and religions. Periyar thought that the Aryan wedding methods were barbarous because of the Aryan religion and art: Vedas, Sastras, Puranas, and Epics belong to the barbaric age. He further stated that is the reason why their wedding methods involve the parents giving the girl, prostituting the girl children and some stranger carrying the girl away by force or stealth.[13]
Arranged marriages in general were meant to enable the couple to live together throughout life and derive happiness, satisfaction and a good reputation, even years after the sexual urge and sexual pleasure are forgotten.[14]
But, with the selfish manipulation of this pact, Periyar claimed that women find 'pleasure' in slavish marriage because they have been brought up by their parents without education, independence and self-respect and because they have been made to believe that marriage means subordination to males. The inclusion of such slavish women in the group of 'chaste' women is another lure to them, leading them to find pleasure in such marriages.
Because a man is also married before he has understood the nature of life, its problems and its pleasures, he is satisfied with the slavish nature of the wife and the sexual pleasure she gives. If he finds any incompatibility, he adapts himself to his partner and the circumstances and puts up with his lot.[14]
Love marriages[edit]
Love marriages, claims Periyar, on the other hand will suit only those who have no ideals in life. Such a wedding gives primacy to sexual union along and it is doubtful if it indicates an agreement between the couple for good life. Sexual compatibility alone does not ensure happy married life; the couple should be able to live together cheerfully. Suitability for life or living together can be determined only if the man and woman get used to the company of each other, and are satisfied with each other. Only then, they can enter into an agreement to live together.[13]
Periyar further states that love marriages can give pleasure only as long as there is lust and the ability to satisfy that lust. If there is no compatibility between the partners in other respects, such marriages end only in the enslavement of women. The lies of such women resemble the lives of bullocks which are tied to a cart, beaten up and made to labor endlessly until they die.[14]
Therefore, there is a proverb stating, "A deeply loving girl is unfit for family life; a suitable life partner is unfit for love." Periyar believed that the agreement between partners to live together will constitute a better marriage than a love marriage.[14]
Self-respect marriages[edit]
In a leading article of Viduthalai, Periyar states that a self-respect wedding is based on rationalism. Rationalism is based on the individual's courage. Some may have the courage to conduct it during the time which almanacs indicate as the time of the planet Rahu and that, particularly in the evening. Some others may have just enough daring to avoid the Brahmin priest and his mother tongue - the Sanskrit language.[15] Some may feel nervous about not keeping the traditional lamp burning in broad daylight. Some others may have the rotten thought that conducting a wedding without 'mangala sutra' is disgraceful.
Still, the self-respect weddings conducted during the past thirty years have some basic limits. They are: Brahmins and their mantras should be utterly avoided; meaningless rituals, piling mud pots, one on another, having the traditional lamp during day time, ritual smoke - all these should be avoided. Rationalism does not approve of these. Periyar then asks why can't the government pass an Act that legalizes weddings which avoid the above-mentioned superstitious practices. If all these details cannot be accommodated in the Act, the latter can legalize weddings which don't have Brahmin priests, the Sanskrit language and the so called holy fire.[16]
Thus, marriages styled as Self-Respect marriages carried a threefold significance: a) replacing the Purohit, b) inter-caste equality, c) man-woman equality. Periyar claimed to have performed Self-Respect marriages unofficially since 1925 and officially since 1928.[17] Self-Respect marriages were legalized in 1967 by the Dravida Munnetra Kazhagam (DMK) Government.[18]
Widow-remarriage[edit]
On the remarriage of widows, Periyar states that among the atrocities perpetrated by the Hindu male population against women, here we have to consider the treatment meted out to widows alone. If a girl loses her husband, even before knowing anything of worldly pleasures, she is compelled to close her eyes to everything in the world and die broken-hearted. Even in Periyar's community at the time, there were widowed girls below the age of 13 years. Periyar stated how it is a touching sight to see the parents of those widowed children treating them like untouchables.[19]
He goes on to say that whatever may be the reason for the present state of the Hindu society, my firm belief that the low position given permanently to widows may prove to be the reason for the utter ruin of the Hindu religion and the Hindu society.[20]
If we try to find the reason for such conduct, we will have to conclude that they instinctively feel that women are slaves, subservient to men and that they must be kept under control. That is why these people treat women like animals. They seem to feel that giving freedom to women is equivalent to committing a very serious crime. The result of this attitude is that there is no independence or freedom to one half of the human race. This wicked enslavement of half of the human race is due to the fact that men are physically a little stronger than women. This principle applies to all spheres of life and the weaker are enslaved by the stronger.
If slavery has to be abolished in society, the male arrogance and wickedness which lead to the enslavement of women must be abolished first. Only when this is achieved, the tender sprouts of freedom and equality will register growth.[21]
One of the reasons why Periayr hated Hinduism and the orthodoxy practiced in the name of Hinduism was the practice of child marriage. Many of the girl children who were married before they were ten or twelve years old became widows before they knew the meaning of the word. According to the 1921 All India Census the details of the child widows reported living in the country that time were as follows:[22]
1 year baby widows - 497
1 to 2 year child widows - 494
2 to 3 year child widows - 1,257
3 to 4 year child widows - 2,837
4 to 5 year child widows - 6,707
Total number of widows - 11,342
5 to 10 year young widows - 85,037
10 to 15 year young widows - 232,147
15 to 20 year young widows - 396,172
20 to 25 year young widows - 742,820
25 to 30 year young widows - 1,163,720
Total number of widows - 2,631,238[22][23]
Periyar was deeply disturbed when he realized that among the widows in India, 11,892 were little children below 5 years and that young widows below 15 years numbering 232,147 were denied the pleasures of life.[24]
With regards to the re-marriage of widows, Periyar stated that it is the practice of our people to refer to such a wedding as "a widow's marriage". Such an expression is used only with reference to women and in connection with men. Just as this lady is marrying another husband after the death of the first husband, many men marry again after the death of the first wife. But the second marriage of a man is not referred to as "a widower's marriage", though that is the proper thing to do.
Periyar himself was a widower. After becoming one, he took a second wife. He claimed that in the ancient days, both men and women in the country had this practice. There were numerous instances in sastras and puranas of women getting married again after the death of their first husband. Periyar further stated that this is not an unusual practice in the rest of the world though it might appear strange for us at the present time. Christian and Muslim women marry again after the death of the first husband. 90 percent of women in Muslim countries get married again soon after the death of the first husband. This may be unusual in certain sections of Indian societies. But it is a common practice in certain other sections of our society which are called very backward communities.[25]
Further, inter-caste marriages and remarriage of widows are on the increase in India. Brahmins oppose these because they are afraid that they cannot exploit the people any more in the name of sastras. For the same reason they oppose the Sharada Act which is necessary for social well-being.[26]
Child marriage[edit]
In all the meetings of the non-Brahmins and the Self-Respectors, Periyar condemned child marriages and emphasized the need for educating all girl children and giving right to young widows to get married again.
Periyar has been very much against child marriage and stated that it reflects the cruelty to which innocent girls were subjected by their well-meaning parents. Periyar asked that if these parents can be considered civilized in any sense of the term. There was no other leader other than Periyar who reacted against this practice of child marriage.[24]
Those who supported child marriage were strongly against Periyar's condemnation of this act. Take for example, the Sharada Act. Those who opposed this Act say that it was against the Sastras to conduct the marriage of a girl after she has attained puberty. They further say that those who conduct such marriages are committing a sin and therefore will go to hell.[27]
Chastity[edit]
Periyar claimed that "household duties" have risen out of the foolishness of people and were not natural duties.[28] He went on to say that it was our selfish greed which has multiplied our household work. Nobody need worry that without household work, the women will lose their "chastity". On chastity, Periyar went on to say that it is something that belongs to women and is not a pledge to men. Whatever, chastity is, it was something that belonged to individuals.
In society, it was believed that if people lose their chastity, they will get divine punishment. Others are not going to get that punishment. Referring to the doctrines of institutionalized orthodox religions, he went on to say that men need not to worry themselves that women are committing a sin by not doing household work. Thus, let men realize that women are not slaves and that men are not their masters or guardians. Women should be allowed to develop the competence to protect themselves and their chastity and men need not be their watchdogs. He also believed that it was derogatory for men to play such a role.[citation needed]
It was said by the orthodox[who?] that women will develop diseases if they lose their chastity. The disease that a woman gets affects the husbands also. If we[who?] educate the women, they will develop the capability to keep themselves and their husbands pure. Thus, Periyar stated in the Kudi Arasu for the society to think deeply about taking a decision and do the right thing for their sisters and girl children.[29]
Periyar kindled the thoughts of everybody by also ridiculing the use of the word chastity only with reference to women. (Periyar-Father of Tamil 32) He stated that character is essential for both men and women and that speaking of chastity only with reference to women degraded not merely women but men also. He extended this thought and said that in any sphere of activity, civilized society cannot think of one law for men and another for women. He also said that the way most men treated their women was far worse than the way the upper class people treated the lower class, the way in which rich men treated the poor and the way in which a master treated his slave.[30]
Education[edit]
On education, Periyar stated that some foolish parents believe that if girls get educated, they will correspond with their secret lovers. That it is a very foolish and mischievous notion. No parent need be anxious about it. If a girl writes a letter, it will only be to a male. We can even now caution men not to read any love letter addressed to them by a woman and, even if they read it, not to reply to it. If men do not listen to this advice, they, as well as the girls who write them must be punished. It will be a hopelessly bad thing, if parents keep their girl children uneducated for this reason.[29]
At a speeched delivered by Periyar at the Prize Distribution function in the Municipal School for Girls at Karungal Palayam, Erode, he stated that girl children should be taught active and energetic exercises like running, high jump, long jump,and wrestling so that they may acquire the strength and courage of men. Their time and energy should not be wasted in light pastimes like Kummi (groups going in a circle, clapping their hands rhythmically) and in Kolatam (striking with sticks rhythmically).
In ancient Tamil literature, poets have stressed the value of education for women. In a famous verse, a poet by the name of Naladiar stated that, "What gives beauty to a woman is not the hair style or the patter of her dress or the saffron on her face but only education".[31] In a verse of Eladhi it states, "Beauty does not lie in the style of wailing or in the charm of a blush but only in the combination of numbers and letters (education).[32]
In a 1960 issue of Viduthalai Periyar stated that "There should be a drastic revolution in the desires and ideals of Indian women. They should equip themselves to do all types of work that men are doing. They should have good domestic life without allowing nature's obstacles in their own lives. Therefore, there should be a welcome change in the minds of our women. The administrators also most pay special attention to the advancement of women".[33]
Armed forces[edit]
Periyar advocated for women to be given weapons to protect themselves in reply to a question put in the Central Legislature. He stated that we have no hope that the state governments will do anything in this sphere because most of the state ministers hold the orthodox belief that women are slavish creatures.[34] Though here and there we[who?] find women also as ministers, they are old-fashioned traditionalists who will say, "We don't want any kind of freedom. We are perfectly happy with slavery".[33]
In Periyar's time he explained that ""Indian" women had no self-determination in any sphere of life like education property and marriage. They thought that modern civilization meant dressing themselves like British and American women and adorning themselves. Even our educated women do not entertain any thought that they must enter the police and army departments and learn to pilot airplanes like the women of Russia and Turkey. Just as modern education has made men cowards an book-worms, it has made our women decoratie [sic] dolls and weaklings".[33]
In a leading article written by Periyar in Viduthalai in 1946, he claimed that unless there is a drastic, fundamental and revolutionary change in our[who?] administrative machinery, it is impossible to make our women independent beings.[33]
Periyar goes on to explain that in our country also, there are thousands of women with the courage, competence and desire to work in the police department. Just as girls going to school was considered wonderful and cycle-riding by girls was considered funny, a few years ago, women on police duty may appear to be wonderful or strange for a few years. Then, in course of time, this will be considered natural.[33]
We[who?] need methods that will effect an astounding revolution in the world of women. Until we acquire those methods, we will be moving forward like a tortoise and writing and talking about Drowpath and Sita.[35]
Periyar, in a 1932 article of Kudi Arasu, explained that "women should develop physical strength like men. They must take exercise and get training in the use of weapons. They must acquire the ability to protect themselves when any sex-mad person tries to molest them. They should get the necessary training to join the armey [sic] when need arises and fight the enemy. This is the view of all civilized people. Women also wholeheartedly support this view. When the general view in the world is like this, who can accept the statement of some people that there is no use in giving higher education to women?"[33]
Birth control[edit]
"Others advocate birth-control, with a view of preserving the health of women and conserving family property; but we advocate it for the liberation of women."[36]
In the Kudi Arasu of 1932, Periyar explained the basic differences between the reasons given to us for contraception and the reasons given by others for this. We say that contraception is necessary for women to gain freedom. Others advocate contraception taking into consideration many problems like the health of women, the health and energy of the children, the poverty of the country and the maintenance of the family property. Many Westerners also support contraception for the same reasons. Our view is not based on these considerations. We recommend that women should stop delivering children altogether because conception stands in the way of women enjoying personal freedom. Further, begetting a number of children prevents men also from being free and independent. This truth will be clear if we listen to talk of men and women when their freedom is hampered.[33]
He went on to say how birth control does not aim at preventing the birth of children altogether, but aims only at limiting births. A man and his wife may have two children, or at the most, three children. This birth control policy is against bringing forth an unlimited number of children.[37]
While Periyar and the Self-Respect movement were advocating for birth control, Rajaji (C. Rajagopalachariar) very strongly opposed it. Others who opposed birth control was Thiru Adhithanar, the publisher of an extremely popular newspaper, Dina Thandhi at the time. In response to Rajaji's stand against birth control, Periyar explained that he was against this since he was of the Vedic Brahmin community that staunchly engrossed in the Manu Dharma. Thus, limiting births of overpopulation would limit diseases and death from many and therefore leave Brahmin priests without a job of doing ceremonies for the sick and funerals. In a 1959 article of Viduthalai he exclaimed that "If people like Rajaji discover new islands, make the forests habitable, do propaganda for the birth of more and more children and have farms for the upbringing of children, we may be in a position to understand them."[38]
During the late 1950s, 80 percent of the men and 90 percent of the women in Tamil Nadu were illiterate. Siriyar argued in a 1959 article in Viduthalai that "in this situation, if birth control is not practiced and people are allowed to have any number of children, the result will be the multiplication of castes among the "Sudras", like washermen, barbers, pot-makers, kuravas or gypsies, hunters, fishermen, famers [sic], toddy tappers, padayachies, pillars, cobblers, pariahs, and a thousand others and a limitless increase in population. The increase in population will force the 'Sudras' to preserve themselves from starvation by standing with folded hands before lazy fellows and calling them 'swami', 'master' and 'landlord'. What good result can we expect if birth control is not adopted?"[39]
Previously in a 1933 article of the Kudi Arasu, Periyar, in his words, explained that "even a High Court Judge in India does not know the amount of trouble that a mother takes to bring up a child. If a husband is kind to his wife and shows concern for her health and happiness, he must adopt the contraceptive method. Otherwise, he must be one who could manage to see that in delivery and in the brining [sic] up of children, she does not have much trouble. Therefore, the proper thing to do now is to drastically cut the expenses mentioned above and spend money on the proper upbringing of children with the help of nurses."[40]
Property rights and divorce[edit]
With regards to property rights for women, Periyar stated that there was no difference between men and women. He went on to say that like men, women should have the right to own property and enjoy its benefits. With regards to divorce or separations, he advocated that a woman can lie away from her husband if he is an undesirable person and if he has nay virulent disease. When a woman has to live apart from her husband in these circumstances, she is entitled to maintenance allowance and a claim on the husband's property. Even if a widow gets remarried, she must be given the right to claim a share of the first husband's property.[41]
On February 4, 1946, the Central Legislature passed an Act giving the right the Hindu married woman to get from her husband in certain circumstances a separate place to live in and a maintenance allowance. Periyar explained how that it was a useless Act. since it seems that the members of the Hindu Mahasabha and Sanadahnis agitated against the grant of even this right.[42]
Dowry[edit]
On the Dowry system practiced widely throughout the Indian sub-continent not only by Hindus but Christians too, Periyar calls it a "serious disease that was spreading fast amongst Tamilians". He went on to state that the disease was also found in its virulent form among the Andhras and the Brahmins of Tamil Nadu. Periyar also argued that if a man with property worth one lakh has three daughters, he has to become a beggar by the time these daughters are married. In the name of dowry, the parents of the young men who marry the three daughters, squeeze the man's property out of him.[43]
In the 1959 issue of Viduthalai, Periyar stated that, "according to a new legislation, women have the right to a share of the parents' property. Therefore every girl will definitely get her legitimate share from the parents' wealth - if the parents are wealth. It is inhuamane [sic] on the part of the parents of a boy to dump on him a girl whom he does not like and to plan to such as much as they can from the property of the girl's father. There is basically no difference between selling education and love for money and selling one's chastity for money. 'Prostitute' is a germ of contempt for a woman; a boy should not be reduced by his avaricous [sic] parents to get the name, 'a prostituted boy' or 'a boy that has been sold'. A father-in-law who has means, however miserly he may be by nature, will not be indifferent when his daughter suffers out of poverty. Therefore, it is very shameful on the part of the bridegroom's parents to demand from the bride's father that at the time of the marriage he should gie jewels worth so many thousands along with so many thousand rupees as dowry and that he should provide the bridegroom with a house and a care. The fact that another party makes such demands at the time of his daughter's marriage does not justify any parent's demands at the time of his son's wedding. All people must realize that both demanding and giving dowry are wrong and they must boldly declare this when occasion arises."[44]
Periyar calls the dowry an evil and exploitative practice depriving tens of thousands of talented and beautiful young women with sound character remaining spinsters without any chance of getting married.[45]
Devadasis[edit]
Among the atrocities the Tamil society committed against women was the practice of keeping some women attached to temples as Devadasis. Dr. Muthulakshmi proposed the resolution at the Madras Legislature that the Devadasi system should be abolished. The Government wanted comments on that from all important people. Periyar in his statement pointed out that the Devadasi system was a disgrace to Hindu religion. The fact that, in the name of a temple or a god, some women are kept as common property is an insult to all the women in the society. He also remarked that the prevalence of this system encouraged immorality among men and thus set the pattern for unprincipled life in many families. This was stoutly opposed in the Assembly by Satyamurthi Iyer, an orthodox Congress member, under the pretext of safeguarding the Hindu traditions. It should be said to the credit of Dr. Muthulakshmi and the leaders like Periyar that the proposal of the Doctor was accepted and a law was enacted against the Devadasi system.[30]
Periyar's example of the degradation of women in the Devadasi system is explained that "if a man's physical passion is aroused when his wife is not with him, he immediately goes to a prostitute. Rough stones are planted where cows and bufaloes [sic] graze to facilitate the animals to rub against the stones when they feel like it.[46] Likewise, Devadasis served in temples and in all villages rough stones planted on the borders and they say that these two (employing devadasis and the planting rough stones) are aamong [sic] the 32 dharmas mentioned in the sastras. When we consider why his kindness to the suffering and also the 32 dharmas are all bogus".[46]
Resolutions passed[edit]
As the Self-Respect conference held in Chengalpattu, Tamil Nadu in 1929, the following were among the many resolutions passed with regards for women's rights:
Women should be given equal right along with men for the family property.
There should be no objection to employing women to any job for which they are qualified.[47]
Schools, particularly schools, should try to employ only women teachers.
At the conference held in Erode in 1930, the same resolutions were passed again reminding the delegates and others that the interest of women was still uppermost in Periyar's mind. M.R. Jayakar who presided oer the Erode conference was greatly impressed by the progressive views of Periyar and other members. He was particularly happy that the movement included not merely non-Brahmin Hindus but Christians and Muslims too. He pointed out that the Self-Respect movement was more progressive than Congress. Furthermore, at the Virudhnagar conference the women members held a separate conference and passed some resolutions demanding that women should have the right to select their life partners without any consideration of religion or community and that weddings should not involve wasteful expenditure and elaborate ceremonies.[47]
Variation on Sy Chen's Pureland Panda. I tried to teach his design and got the first couple folds wrong, but it worked out alright.
The problems encountered in First Road Trials stem from a faulty main crankshaft oil seal, which is currently being replaced.
This project is now essentially finished. During first road trials some minor problems were encountered, involving over heating and some oil seals which may need changed.
Engine Start has now taken place and engine running will be filmed and posted on here shortly.
The first road run should take place in few weeks.
Advanced Re-assembly
CHASSIS No. 34501349G. Type 345: 2A 109" 6Cyl: Car No. 1349. G suffix introduced April 1969.
Date of Build: 18 June 1969
Despatched Henlys Limited, London 23 June 1969
Bulkhead refit following galvanising and painting.
Installation of pedal boxes servo steering box etc.
Completed drive train including overdrive linkage and all selectors.
Fairey Overdrive fitted to back of transfer box.
Advanced chassis and drive train re-assembly
Rebuilt 6 Cyl. IOE Engine and original LT76 overhauled Gearbox now fitted to Rolling Chassis.
The bulkhead of the 6Cyl is different to accommodate the engine and the transmission tunnel is further back into the cab.
The original bulkhead is currently being repaired, prior to galvanising powder coating and final finish.
Original panels are in 90% good condition and following repairs as required will go to paint shop in early 2019 prior to vehicle reassembly.
It is expected that project will complete during 2021.
Rover 6 Cyl. IOE Engine No. 76503445A.
110 HP Weslake unit.
Advanced Engine Reassembly, pre fitting to FOO4H Rolling chassis.
Machine Shop schedule:
Regrind crankshaft (6 big end journal) Rebore cylinder block (6 cyl)
Surface grind block
Weld repair to cylinder head (TBC) Recut 12 valves/ Reface 12 seats Ultrasonic clean and wash all parts
Balance Crank and flywheel
Assemble exhaust valves, Cam and followers into cylinder
block. Set clearances Surface grind cylinder head
New parts fitted:
Piston assembly +20
Main bearings +20 (small crank 2 1/4" dia.)
Big end bearings +10
Thrust washer
Exhaust valve (OE No. Rover 512140)
NOS timing chain and tensioner etc.
Since many of you have e-mailed me and asked for an update regarding life here at DRP Central, I thought I'd provide the details. Here goes.....
What you see in the picture is a faulty water pump that used to be attached to our furnace. It crapped out last month. Not cheap. It makes for a good pic, and I might build a robot out of it. Kidding.
The car is still dead in the driveway. It needs a new battery, the front wheel bearings replaced, and the wiring checked. Not cheap either. It was built in 1988, and behaving now like a typical rebellious teenager.
We just found out this last week that we have termites eating away at the house and need the foundation treated. They must have heard that with an Italian mother, everyone in this home eats well. Oh yeah, also not a cheap fix.
On the good news front, Jolene will be completely moved into her mystical cabin by the lake this weekend. Also, my brother is feeling fine. It seems his chest/arm pains are the result of a pinched nerve, and not the heart problems that have plagued my father forever. The parents have their assortment of aches and pains, but are stable for the moment.
As far as MY health is concerned, the specialists determined that much of my pain was caused by an incredibly nasty groin pull. However, in doing their tests, they discovered that I have what's called a varicocele and spermatocele, which are varicose veins and epididymal cysts, respectively, in my "macho gazpacho factory" (aka knackers, nuts, nads, etc.). This is causing some pain, but is not critical....unless I want to keep an erection or have kids, that is. Actually, if I notice any irregularities in the next month, I go back to the doc and see what can be done.
Hey, you asked.
So, in the meantime I need to keep plugging away at finding work, honing the photography skills into something marketable, and reinventing myself. I also have to get my ass in gear and put that auction list together so you fine people can finance my way through clown college. Oh, and here's the original "woe is me" link for those newbies that wanted to see it:
Thanks (again) for all of the support. You're deeply appreciated and loved.....and not in that icky Michael Jackson way either.
::: END TRANSMISSION :::
[+]
As a way of returning the extraordinary generosity and support you
have all shown me in this great community, whenever I upload a new
pic or series of shots this year, I'll provide a link to another flickr
photog whose work, personality, or spirit I feel you should discover.
Visit and introduce yourself. Make a friend. Share the love.
Open your eyes to phool4xc today.
Like the larger Police Box famously copied by the faulty chameleon circuit of The Doctor's TARDIS, Police Telephone Posts were designed to allow police offers to communicate with their stations without having to physically return there, enabling them to spend longer actively covering their beats. A red light at the top of each post/box flashed to tell officers to get in contact, whilst members of the public requiring assistance could also use the phone.
Sunderland seems to have had the first in the UK, in 1923, with London introducing them from 1929; by 1937 there were ~700. Demolition of concrete police boxes began in 1969 and only a few cast iron telephone posts now remain, inactive.
The light blue of this one indicates that it was used by the City of London Police, a force independent of wider London's Metropolitan Police. As the photo's title says, it's near Guildhall; specifically, it's outside St Lawrence Jewry church, and Grade II Listed.