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This is where I live. Not this particular tower but another one close to the promenade. No feng shui holes here but who needs feng shui holes when you the air is free of pollution and birds are singing outside?
When this place was first built, there was absolutely nothing around the complex, and it truly felt like a paradise. But alas the space in Hong Kong is tight but very soon the development is surrounded by other buildings, including some public housing development which is seen also at the top of the capture.
# SML Data
+ Date: 2013-05-09T13:56:12+0800
+ Dimensions: 5384 x 3589
+ Exposure: 1/500 sec at f/10
+ Focal Length: 17 mm
+ ISO: 100
+ Flash: Did not fire
+ Camera: Canon EOS 6D
+ Lens: Canon EF 17-40mm f/4L USM
+ GPS: 22°25'18" N 114°13'30" E
+ Location: 香港馬鞍山恆明街2號聽濤雅苑 Vista Paradiso, 2 Hang Ming Street, Ma On Shan, Hong Kong
+ Workflow: Lightroom 4
+ Serial: SML.20130509.6D.05679
+ Series: 建築 Architecture, 形 Forms
# Media Licensing
Creative Commons (CCBY) See-ming Lee 李思明 / SML Photography / SML Universe Limited
“聽濤望藍天 Vista Paradiso against the blue sky” / 香港住宅建築之形 Hong Kong Residential Architecture Forms / SML.20130509.6D.05679
/ #建築 #建筑 #Architecture #形 #Forms #SMLForms #CreativeCommons #CCBY #SMLPhotography #SMLUniverse #SMLProjects
/ #中國 #中国 #China #香港 #HongKong #攝影 #摄影 #photography #城市 #Urban #馬鞍山 #MaOnShan #聽濤雅苑 #VistaParadiso #住宅 #residential
Table Mountain (Khoekhoe: Huriǂoaxa, lit. 'sea-emerging'; Afrikaans: Tafelberg) is a flat-topped mountain forming a prominent landmark overlooking the city of Cape Town in South Africa.
It is a significant tourist attraction, with many visitors either using the cableway or hiking to the top.[4] The mountain has 2,285 plant species,[5] of which around 80% are fynbos (Afrikaans for 'fine bush'). Table Mountain National Park is the most visited national park in South Africa, attracting 4.2 million people every year for various activities.[6] It forms part of the lands formerly inhabited by Khoe-speaking clans, such as the !Uriǁʼaes (the "High Clan").
Table Mountain is home to a large array of mostly endemic flora and fauna.[7] Its top rises about 1,000 m above the surrounding city, making the popular hike upwards on a large variety of different, often steep and rocky pathways a serious mountain tour which requires fitness, preparation and hiking equipment.
Features
Table Mountain as seen from Lion's Head, with low-lying cloud cover over Cape Town
Cape Town under the clouds
The main feature of Table Mountain is the level plateau approximately three kilometres (2 mi) from side to side, edged by steep cliffs. The plateau, flanked by Devil's Peak to the east and by Lion's Head to the west, forms a dramatic backdrop to Cape Town. This broad sweep of mountainous heights, together with Signal Hill, forms the natural amphitheatre of the City Bowl and Table Bay harbour. The highest point on Table Mountain is towards the eastern end of the plateau and is marked by Maclear's Beacon, a stone cairn built in 1865 by Sir Thomas Maclear for trigonometrical survey. It is 1,086 metres (3,563 ft) above sea level, and about 19 metres (62 ft) higher than the cable station at the western end of the plateau.
The cliffs of the main plateau are split by Platteklip Gorge ("Flat Stone Gorge"), which provides an easy and direct ascent to the summit and was the route taken by António de Saldanha on the first recorded ascent of the mountain in 1503.[8]
The flat top of the mountain is often covered by orographic clouds, formed when a southeasterly wind is directed up the mountain's slopes into colder air, where the moisture condenses to form the so-called "table cloth" of cloud. Legend attributes this phenomenon to a smoking contest between the Devil and a local pirate called Van Hunks.[9] When the table cloth is seen, it symbolises the contest.
Table Mountain is at the northern end of a sandstone mountain range that forms the spine of the Cape Peninsula that terminates approximately 50 kilometres (30 mi) to the south at the Cape of Good Hope and Cape Point. Immediately to the south of Table Mountain is a rugged "plateau" at a somewhat lower elevation than the Table Mountain Plateau (at about 1,000 m or 3,300 ft), called the "Back Table". The "Back Table" extends southwards for approximately 6 km to the Constantia Nek-Hout Bay valley. The Atlantic side of the Back Table is known as the Twelve Apostles, which extends from Kloof Nek (the saddle between Table Mountain and Lion's Head) to Hout Bay. The eastern side of this portion of the Peninsula's mountain chain, extending from Devil's Peak, the eastern side of Table Mountain (Erica and Fernwood Buttresses), and the Back Table to Constantia Nek, does not have a single name, as on the western side. It is better known by the names of the conservation areas on its lower slopes: Groote Schuur Estate, Newlands Forest, Kirstenbosch Botanical Gardens, Cecilia Park, and Constantia Nek. Wikipedia
Southern Pylon form traveller raised to deck level .....Please note ALL pictures on this Photostream are Copyright Protected
The Asian black bear (Ursus thibetanus), also known as the Asiatic black bear, moon bear and white-chested bear, is a medium-sized bear species native to Asia that is largely adapted to an arboreal lifestyle. It lives in the Himalayas, southeastern Iran, the northern parts of the Indian subcontinent, the Korean Peninsula, China, the Russian Far East, the islands of Honshū and Shikoku in Japan, and Taiwan. It is listed as vulnerable on the IUCN Red List, and is threatened by deforestation and poaching for its body parts, which are used in traditional medicine.
Characteristics
The white V-shaped chest mark of an Asian black bear
The Asian black bear has black fur, a light brown muzzle, and a distinct whitish or creamy patch on the chest, which is sometimes V-shaped. Its ears are bell shaped, proportionately longer than those of other bears, and stick out sideways from the head. Its tail is short, around 11 cm (4.3 in) long. Adults measure 70–100 cm (28–39 in) at the shoulder, and 120–190 cm (47–75 in) in length. Adult males weigh 60–200 kg (130–440 lb) with an average weight of about 135 kg (298 lb). Adult females weigh 40–125 kg (88–276 lb), and large ones up to 140 kg (310 lb).
Asian black bears are similar in general build to brown bears (Ursus arctos), but are lighter and smaller. The lips and nose are larger and more mobile than those of brown bears. The skulls of Asian black bears are relatively small, but massive, particularly in the lower jaw. Adult males have skulls measuring 311.7 to 328 mm (12.27 to 12.91 in) in length and 199.5–228 mm (7.85–8.98 in) in width, while female skulls are 291.6–315 mm (11.48–12.40 in) long and 163–173 mm (6.4–6.8 in) wide. Compared to other bears of the genus Ursus, the projections of the skull are weakly developed; the sagittal crest is low and short, even in old specimens, and does not exceed more than 19–20% of the total length of the skull, unlike in brown bears, which have sagittal crests comprising up to 41% of the skull's length.
Although mostly herbivorous, the jaw structure of Asian black bears is not as specialized for plant eating as that of giant pandas: Asian black bears have much narrower zygomatic arches, and the weight ratio of the two pterygoid muscles is also much smaller in Asian black bears. The lateral slips of the temporal muscles are thicker and stronger in Asian black bears.
In contrast to polar bears, Asian black bears have powerful upper bodies for climbing trees, and relatively weak hind legs which are shorter than those in brown bears and American black bears. An Asian black bear with broken hind legs can still climb effectively. They are the most bipedal of all bears, and have been known to walk upright for over a quarter of a mile. The heel pads on the forefeet are larger than those of most other bear species. Their claws, which are primarily used for climbing and digging, are slightly longer on the fore foot (30–45 mm) than the back (18–36 mm), and are larger and more hooked than those of the American black bear.
On average, adult Asian black bears are slightly smaller than American black bears, though large males can exceed the size of several other bear species.
The famed British sportsman known as the "Old Shekarry" wrote of how an Asian black bear he shot in India probably weighed no less than 363 kg (800 lb) based on how many people it took to lift its body. The largest Asian black bear on record allegedly weighed 200 kg (440 lb). Zoo-kept specimens can weigh up to 225 kg (496 lb). Although their senses are more acute than those of brown bears, their eyesight is poor, and their hearing range is moderate, the upper limit being 30 kHz.
Taxonomy
Ancestral and sister taxa
Biologically and morphologically, Asian black bears represent the beginning of the arboreal specializations attained by sloth bears and sun bears. Asian black bears have karyotypes nearly identical to those of the five other ursine bears, and, as is typical in the genus, they have 74 chromosomes. From an evolutionary perspective, Asian black bears are the least changed of the Old World bears, with certain scientists arguing that it is likely that all other lineages of ursine bear stem from this species. Scientists have proposed that Asian black bears are either a surviving, albeit modified, form of Ursus etruscus, specifically the early, small variety of the Middle Villafranchian (Upper Pliocene to Lower Pleistocene) or a larger form of Ursus minimus, an extinct species that arose 4,000,000 years ago. With the exception of the age of the bones, it is often difficult to distinguish the remains of Ursus minimus with those of modern Asian black bears.
Asian black bears are close relatives to American black bears, with which they share a European common ancestor; the two species are thought to have diverged 3,000,000 years ago, though genetic evidence is inconclusive. Both the American and Asian black species are considered sister taxa and are more closely related to each other than to the other species of bear. The earliest known specimens of Asian black bears are known from the Early Pliocene of Moldova. The earliest American black bear fossils, which were located in Port Kennedy, Pennsylvania, greatly resemble the Asian black species. The first mtDNA study undertaken on Asian black bears suggested that the species arose after the American black bears, while a second study could not statistically resolve the branching order of sloth bears and the two black species, suggesting that these three species underwent a rapid radiation event. A third study suggested that American black bears and Asian black bears diverged as sister taxa after the sloth bear lineage and before the sun bear lineage. Further investigations on the entire mitochondrial cytochrome b sequence indicate that the divergence of continental Asian and Japanese black bear populations might have occurred when bears crossed the land bridge between the Korean peninsula and Japan 500,000 years ago, which is consistent with paleontological evidence.
Subspecies
Asian black bear subspecies
Subspecies nameCommon nameDistributionDescription
Ursus thibetanus formosanus R. Swinhoe, 1864
Formosan black bearTaiwanThis subspecies lacks the thick neck fur of other subspecies.
Ursus thibetanus gedrosianus Blanford, 1877
Balochistan black bearsouthern BalochistanA small subspecies with relatively short, coarse hair, often reddish-brown rather than black.
Ursus thibetanus japonicus Schlegel, 1857
Japanese black bearHonshū and Shikoku. Extinct on Kyushu.A small subspecies weighing 60–120 kg (130–260 lb) for the adult male and 40–100 kg (88–220 lb) for the adult female. The average body length is 1.1–1.4 m (3 ft 7 in – 4 ft 7 in). It lacks the thick neck fur of other subspecies, and has a darker snout.
Ursus thibetanus laniger Pocock, 1932
Himalayan black bearthe HimalayasDistinguished from U. t. thibetanus by its longer, thicker fur and smaller, whiter chest mark. During the summer, Himalayan black bears occur in warmer areas in Nepal, China, Siberia, and Tibet at elevations of 3,000–3,600 m (9,800–11,800 ft). For winter, they descend as low as 1,500 m (4,900 ft). On average, they measure 1.4–1.6 m (4 ft 7 in – 5 ft 3 in) from nose to tail and weigh from 90–120 kg (200–260 lb), though they may weigh as much as 181 kg (399 lb) in the fall when they are fattening up for hibernation.
Ursus thibetanus mupinensis Heude, 1901
indochinese black bearIndochinalight-colored, similar to U. t. laniger
Ursus thibetanus thibetanus Cuvier, 1823
Tibetan black bearAssam, Nepal, Myanmar, Mergui, Thailand and AnnamDistinguished from U. t. laniger by its short, thin coat with little to no underwool.
Ursus thibetanus ussuricus Heude, 1901
Ussuri black bearsouthern Siberia, northeastern China and the Korean peninsulathe largest subspecies
Until the Late Pleistocene, two further subspecies ranged across Europe and West Asia. These are U. t. mediterraneus from Western Europe and the Caucasus and U. t. permjak from Eastern Europe, particularly the Ural Mountains.
Hybrids
Asian black bears are reproductively compatible with several other bear species, and have on occasion produced hybrid offspring. According to Jack Hanna's Monkeys on the Interstate, a bear captured in Sanford, Florida, was thought to have been the offspring of an escaped female Asian black bear and a male American black bear, and Scherren's Some notes on hybrid bears published in 1907 mentioned a successful mating between an Asian black bear and a sloth bear. In 1975, within Venezuela's "Las Delicias" Zoo, a female Asian black bear shared its enclosure with a male spectacled bear, and produced several hybrid descendants. In 2005, a possible Asian black bear–sun bear hybrid cub was captured in the Mekong River watershed of eastern Cambodia. An Asian black bear/brown bear hybrid, taken from a bile farm, is housed at the Animals Asia Foundation's China Moon Bear Rescue as of 2010.
Distribution and habitat
Fossil record indicate that the Asian black bear once ranged as far west as Western Europe, though it now occurs very patchily throughout its former range, which is limited to Asia. Today, it occurs from southeastern Iran eastward through Afghanistan and Pakistan, across the foothills of the Himalayas in India and Myanmar to mainland Southeast Asia, except Malaysia. Its range in northeastern and southern China is patchy, and it is absent in much of east-central China. Other population clusters exist in the southern Russian Far East and in North Korea. A small remnant population survives in South Korea. It also occurs on the Japanese islands of Honshu and Shikoku, as well as on Taiwan and the Chinese island of Hainan.
It typically inhabits deciduous forests, mixed forests and thornbrush forests. In the summer, it usually inhabits altitudes of around 3,500 m (11,480 ft) in the Himalayas but rarely above 3,700 m (12,000 ft). In winter, it descends to altitudes below 1,500 m (4,920 ft). In Japan, it also occurs at sea level.
There is no definitive estimate as to the number of Asian black bears: Japan posed estimates of 8–14,000 bears living on Honshū, though the reliability of this is now doubted. Although their reliability is unclear, rangewide estimates of 5–6,000 bears have been presented by Russian biologists. In 2012, Japanese Ministry of the Environment estimated the population at 15–20,000. Rough density estimates without corroborating methodology or data have been made in India and Pakistan, resulting in the estimates of 7–9,000 in India and 1,000 in Pakistan. Unsubstantiated estimates from China give varying estimates between 15 and 46,000, with a government estimate of 28,000.
Bangladesh
The Wildlife Trust of Bangladesh conducted an on-field survey of bears in Bangladesh from 2008 to 2010 that included Asian black bears. The survey was done in 87 different places, mostly in the north-central, northeastern and southeastern areas of Bangladesh that had historical presence of bears. The survey result says that most of the areas still has some isolated small bear populations, mainly the Asian black bears. According to the survey, the most evidence found relating to bears were of Asian black bears that included nests, footprints, local sightings, etc. There are many reports on the presence of Asian black bears in the central, north-central, northeastern and southeastern parts of Bangladesh.
Although Asian black bears still occur in different parts of Bangladesh, mainly in the Chittagong Hill Tracts, the population is very small. Conservationists fear that the species will soon be extinct in the country if necessary steps to protect it are not taken in the near future.
China
Three subspecies of the Asian black bear occur in China: the Tibetan subspecies (U. thibetanus thibetanus), the Indochinese subspecies (U. thibetanus mupinensis), and the northeastern subspecies (U. thibetanus ussuricus), which is the only subspecies of bear in northeastern China. Asian black bears are mainly distributed in the conifer forests in the cold and temperate zones of northeast China, the main areas being Chang Bai, Zhang Guangcai, Lao Ye, and the Lesser Xingan Mountains. Within Liaoning province, there are about 100 Asian black bears, which only inhabit the five counties of Xin Bin, Huan Ren, Ben Xi, Kuan Dian, and Fen Cheng. Within Jilin province, Asian black bears occur mainly in the counties of Hunchun, Dun Hua, Wangqing, An Tu, Chang Bai, Fu Song, Jiao He, Hua Dian, Pan Shi, and Shu Lan. In Heilongjiang province, Asian black bears occur in the counties of Ning An, BaYan, Wu Chang, Tong He, Bao Qing, Fu Yuan, Yi Chun, Tao Shan, Lan Xi, Tie Li, Sun Wu, Ai Hui, De Du, Bei An, and Nen Jiang. This population has a northern boundary of about 50° N and the southern boundary in Feng Cheng is about 40°30" N.
Korea
In Korea, most of the Asian black bears live in the broad-leaved forest of the alpine region, more than 1,500 meters north of Jirisan. Korean National Park Service announced on April 15, 2018, that eight mother bears gave birth to 11 cubs. Six mother bears living in the wild gave birth to eight cubs. Two mothers that were being taken care by the nature adaptation training center in Gurye, South Jeolla Province gave birth to three cubs. Now, there are 56 Asian black bears living in the wild of Jirisan. If the Korea National Park Service releases three cubs born in natural adaptation training centers at September this year, the number of Asian black bears living in the wild will increase to 59. As a result, the restoration of the target of 50 Asian black bears, or the minimum remaining population, will be achieved two years earlier. It was a goal by 2020. Their next goal is to expand and improve the habitat and to increase the genetic diversity of the Asian black bears in Mt. Jiri.
Siberia
In Siberia, the Asian black bear's northern range runs from Innokenti Bay on the coast of the Sea of Japan southwest to the elevated areas of Sikhote Alin crossing it at the sources of the Samarga River. At this point, the boundary directs itself to the north, through the middle course of the Khor, Anyui and Khungari rivers, and comes to the shore of the Amur, crossing it at the level of the mouth of the Gorin River. Along the Amur river, the species' presence has been noted as far as 51° N. Lat. From there, the territorial boundary runs southwest of the river's left bank, passing through the northern part of Lake Bolon and the juncture point of the Kur and Tunguska. Asian black bears are encountered in the Urmi's lower course. Within the Ussuri krai, the species is restricted to broad-leaved Manchurian-type forests.
Taiwan
In Taiwan, the endemic subspecies of Asiatic Black Bear, the Formosan black bear (Ursus thibetanus formosanus), chiefly is confined to the mountain ranges in the central regions of the island. It can be found along the Central and Snow mountain ranges, with populations in the latter being more common. The largest population of bears seem to be Lala mountain in Chatienshan Reserve, the (Snow) Mountain area in Sheipa National Park, and Taroko National Park. These populations' individuals and numbers can be found south to Tawushan Reserve through Yushan National Park. Typically they are found in rugged areas at elevations of 1,000–3,500 metres (3,300–11,500 ft). The estimated number of individuals in these regions number some 200 to 600 bears.
Behavior and ecology
Asian black bears are diurnal, though they become nocturnal near human habitations. They will walk in a procession of largest to smallest. They are good climbers of rocks and trees, and will climb to feed, rest, sun, elude enemies and hibernate. Some older bears may become too heavy to climb. Half of their life is spent in trees and they are one of the largest arboreal mammals. In the Ussuri territory in the Russian Far East, Asian black bears can spend up to 15% of their time in trees. Asian black bears break branches and twigs to place under themselves when feeding on trees, thus causing many trees in their home ranges to have nest-like structures on their tops. Asian black bears will rest for short periods in nests on trees standing fifteen feet or higher.
Asian black bears do not hibernate over most of their range. They may hibernate in their colder, northern ranges, though some bears will simply move to lower elevations. Nearly all pregnant sows hibernate. Asian black bears prepare their dens for hibernation in mid-October, and will sleep from November until March. Their dens can either be dug-out hollow trees (60 feet above ground), caves or holes in the ground, hollow logs, or steep, mountainous and sunny slopes. They may also den in abandoned brown bear dens. Asian black bears tend to den at lower elevations and on less steep slopes than brown bears. Female Asian black bears emerge from dens later than do males, and female Asian black bears with cubs emerge later than barren females. Asian black bears tend to be less mobile than brown bears. With sufficient food, Asian black bears can remain in an area of roughly 1–2 km2 (0.39–0.77 sq mi), and sometimes even as little as 0.5–1 km2 (0.19–0.39 sq mi).
Asian black bears have a wide range of vocalizations, including grunts, whines, roars, slurping sounds (sometimes made when feeding) and "an appalling row" when wounded, alarmed or angry. They emit loud hisses when issuing warnings or threats, and scream when fighting. When approaching other bears, they produce "tut tut" sounds, thought to be produced by bears snapping their tongue against the roof of their mouth. When courting, they emit clucking sounds.
Reproduction and life cycle
Within Sikhote-Alin, the breeding season of Asian black bears occurs earlier than in brown bears, starting from mid-June to mid-August. Birth also occurs earlier, in mid-January. By October, the uterine horns of pregnant females grow to 15–22 mm (0.59–0.87 in). By late December, the embryos weigh 75 grams. Sows generally have their first litter at the age of three years. Pregnant females generally make up 14% of populations. Similar to brown bears, Asian black bears have delayed implantation. Sows usually give birth in caves or hollow trees in winter or early spring after a gestation period of 200–240 days. Cubs weigh 13 ounces at birth, and will begin walking at four days of age, and open their eyes three days later. The skulls of newborn Asian black bear cubs bear great resemblance to those of adult sun bears. Litters can consist of 1–4 cubs, with 2 being the average. Cubs have a slow growth rate, reaching only 2.5 kg by May. Asian black bear cubs will nurse for 104–130 weeks, and become independent at 24–36 months. There is usually a 2–3 year interval period before females produce subsequent litters. The average lifespan in the wild is 25 years, while the oldest Asian black bear in captivity died at the age of 44
Feeding
Asian black bears are omnivorous, and will feed on insects, beetle larvae, invertebrates, termites, grubs, carrion, bees, eggs, garbage, mushrooms, grasses, bark, roots, tubers, fruits, nuts, seeds, honey, herbs, acorns, cherries, dogwood, and grain. Although herbivorous to a greater degree than brown bears, and more carnivorous than American black bears, Asian black bears are not as specialized in their diet as giant pandas are: while giant pandas depend on a constant supply of low calorie, yet abundant foodstuffs, Asian black bears are more opportunistic and have opted for a nutritional boom-or-bust economy. They thus gorge themselves on a variety of seasonal high calorie foods, storing the excess calories as fat, and then hibernate during times of scarcity. Asian black bears will eat pine nuts and acorns of the previous year in the April–May period. In times of scarcity, they enter river valleys to gain access to hazelnuts and insect larvae in rotting logs. From mid-May through late June, they will supplement their diet with green vegetation and fruit. Through July to September, they will climb trees to eat bird cherries, pine cones, vines and grapes. On rare occasions they will eat dead fish during the spawning season, though this constitutes a much lesser portion of their diet than in brown bears. In the 1970s, Asian black bears were reported to kill and eat Hanuman langurs in Nepal. They appear to be more carnivorous than most other bears, including American black bears, and will kill ungulates with some regularity, including domestic livestock. Wild ungulate prey can include muntjacs, serow, takin, malayan tapir wild boar and adult water buffaloes, which they kill by breaking their necks.
Interspecific predatory relationships
The Asian black bear's range overlaps with that of the sloth bear in central and southern India, the sun bear in Southeast Asia and the brown bear in the southern part of the Russian Far East.
Asian black bears seem to intimidate Himalayan brown bears in direct encounters. They eat the fruit dropped by Asian black bears from trees, as they themselves are too large and cumbersome to climb.
Asian black bears are occasionally attacked by tigers and brown bears. Leopards are known to prey on bear cubs younger than two years old. Packs of wolves and Eurasian lynxes are potential predators of bear cubs as well. Asian black bears usually dominate Amur leopards in physical confrontations in heavily vegetated areas, while leopards are uppermost in open areas, though the outcome of such encounters is largely dependent on the size of the individual animals.
Ussuri brown bears may attack Asian black bears.
Tigers occasionally attack and consume Asian black bears. Russian hunters found their remains in tiger scats, and Asian black bear carcasses showing evidence of tiger predation. To escape tigers, Asian black bears rush up a tree and wait for the tiger to leave, though some tigers will pretend to leave, and wait for the bear to descend. Tigers prey foremost on young bears. Some are very tenacious when attacked: Jim Corbett observed a fight between a tiger and the largest Asian black bear he had ever seen. The bear managed to chase off the tiger, despite having half its nose and scalp torn off. He twice saw Asian black bears carry off tiger kills when the latter was absent. Asian black bears are usually safe from tiger attacks once they reach five years of age. One fatal attack of a tiger on a juvenile Asian black bear has been recorded in Jigme Dorji National Park. One Siberian tiger was reported to have lured an Asian black bear by imitating its mating call. However, Asian black bears are probably less vulnerable to tiger attacks than brown bears, due to their habit of living in hollows or in close set rocks.
Legal status
The Asian black bear is listed as a protected animal in China's National Protection Wildlife Law, which stipulates that anyone hunting or catching bears without permits will be subject to severe punishment.
Although the Asian black bear is protected in India, due to being listed as vulnerable in the Red Data Book in Appendix I of CITES in India and in Schedule I of the Indian Wildlife (Protection) Act and its 1991 amendment, it has been difficult to prosecute those accused of poaching Asian black bears due to lack of witnesses and lack of Wildlife Forensic Labs to detect the originality of confiscated animal parts or products. Moreover, due to India's wide-stretching boundaries with other nations such as Pakistan, Tibet, China, Nepal, Bhutan, Bangladesh and Myanmar, it is difficult to police such borders, which are often in mountainous terrain.
Five Asian black bear populations, occurring in Kyushu, Shikoku, West-Chugoku, East-Chugoku and Kii areas, were listed as endangered by the Environmental Agency in the Japanese Red Data Book in 1991. Small isolated populations in the Tanzawa and Shimokita areas of mainland Honshū were listed as endangered in 1995. Beyond recognizing these populations as endangered, there is still a lack of efficient conservation methods for Japanese black bears.
Asian black bears occur as an infrequent species in the Red Data Book of Russia, thus falling under special protection and hunting is prohibited. There is currently a strong movement to legalize the hunting of Russian black bears, which is supported by most of the local scientific community.
As of January 30, 1989, Taiwan's Formosan black bears have been listed as an endangered species under the Natural and Cultural Heritage Act on, and was later listed as a Conserved Species Category I.
The Vietnamese government issued Decision 276/QD, 276/1989, which prohibits the hunting and exporting of Asian black bears. The Red Book of Vietnam lists Vietnamese black bears as endangered.
The Korean Government designated the Asian black bear as Natural Monument No. 329 and it is considered an extinction crisis. At the present time, the Endangered Species Restoration Center of Korea National Park Service is going through species restoration business.
Threats
The main habitat threat to Asian black bears is overcutting of forests, mainly due to human populations increasing to over 430,000 in regions where bears are distributed, in the Shaanxi, Ganshu, and Sichuan provinces. 27 forestry enterprises were built in these areas between 1950 and 1985 (excluding the lumbering units belonging to the county). By the early 1990s, the Asian black bear distribution area was reduced to only one-fifth of the area that existed before the 1940s. Isolated bear populations face environmental and genetic stress in these circumstances. However, one of the most important reasons for their decrease involves overhunting, as Asian black bear paws, gall bladders and cubs have great economic value. Asian black bear harvests are maintained at a high level due to the harm they cause to crops, orchards and bee farms. During the 1950s and 1960s, 1,000 Asian black bears were harvested annually in the Heilongjiang Province. However, purchased furs were reduced by 4/5, even by 9/10 yearly in the late 1970s to the early 1980s. Asian black bears have also been declining annually in Dehong Dai and Jingpo Nations Autonomous Prefecture and the Yunnan Province.
Poaching for gall bladders and skin are the main threats faced by Asian black bears in India.
Although the poaching of Asian black bears is well known throughout Japan, authorities have done little to remedy the situation. The killing of nuisance bears is practiced year-round, and harvest numbers have been on the increase. Box traps have been widely used since 1970 to capture nuisance bears. It is estimated that the number of shot bears will decrease in time, due to the decline of old traditional hunters and the increase of a younger generation less inclined to hunt. Logging is also considered a threat.
Although Asian black bears have been afforded protection in Russia since 1983, illegal poaching, fueled by a growing demand for bear parts in the Asian market, is still a major threat to the Russian population. Many workers of Chinese and Korean origin, supposedly employed in the timber industry, are actually involved in the illegal trade. Some Russian sailors reportedly purchase bear parts from local hunters to sell them to Japanese and Southeast Asian clients. Russia's rapidly growing timber industry has been a serious threat to the Asian black bear's home range for three decades. The cutting of trees containing cavities deprives Asian black bears of their main source of dens, and forces them to den on the ground or in rocks, thus making them more vulnerable to tigers, brown bears and hunters.
In Taiwan, Asian black bears are not actively pursued, though steel traps set out for wild boars have been responsible for unintentional bear trappings. Timber harvesting has largely stopped being a major threat to Taiwan's Asian black bear population, though a new policy concerning the transfer of ownership of hill land from the government to private interests has the potential to affect some lowland habitat, particularly in the eastern part of the nation. The building of new cross island highways through bear habitat is also potentially threatening.
Vietnamese black bear populations have declined rapidly due to the pressures of human population growth and unstable settlement. Vietnamese forests have been shrinking: of the 87,000 km2 (34,000 sq mi) of natural forests, about 1,000 km2 (390 sq mi) disappear every year. Hunting pressures have also increased with a coinciding decline of environmental awareness.
South Korea remains one of two countries to allow bear bile farming to continue legally. As reported in 2009, approximately 1,374 Asian black bears reside in an estimated 74 bear farms, where they are kept for slaughter to fuel the demands of traditional Asian medicine. In sharp contrast, fewer than 20 Asian black bears can be found at Jirisan Restoration Center, located in Korea's Jirisan National Park.
Relationships with humans
In Japanese culture, the Asian black bear is traditionally associated with the mountain spirit (yama no kami) and is characterized variously as "mountain man" (yamaotoko), "mountain uncle" (yama no ossan), "mountain father" (yama no oyaji), a loving mother, and a child. Being a largely solitary creature, the Asian black bear is also viewed as "lonely person" (sabishigariya). Asian black bears feature very little in lowland Japanese folklore, but are prominent in upland Japan, a fact thought to reflect the bear's greater economic value in upland areas. According to the local folklore in Kituarahara-gun in Niigata, the Asian black bear received its white mark after being given a silk-wrapped amulet by yama no kami, which left the mark after being removed. In Hindu mythology, the Asian black bear Jambavantha (also known as Jambavan or Jamvanta) is believed to have lived from Treta Yuga to Dvapara Yuga. In the epic Ramayana, Jambavantha assists Rama in finding his wife Sita and battle her abductor, Ravana.
Asian black bears are briefly mentioned in Yann Martel's novel The Life of Pi, in which they are described by the protagonist's father as being among the most dangerous animals in his zoo.
Although usually shy and cautious animals, Asian black bears are more aggressive towards humans than the brown bears of Eurasia and American black bears. David W. Macdonald theorizes that this greater aggression is an adaptation to being sympatric with tigers. According to Brigadier General R. G. Burton:
The Himalayan black bear is a savage animal, sometimes attacking without provocation, and inflicting horrible wounds, attacking generally the head and face with their claws, while using their teeth also on a prostrate victim. It is not uncommon to see men who have been terribly mutilated, some having the scalp torn from the head, and many sportsmen have been killed by these bears.
— A Book of Man Eaters, Chapter XVII Bears
In response to a chapter on Asian black bears written by Robert Armitage Sterndale in his Natural History of the Mammalia of India and Ceylon on how Asian black bears were no more dangerous than other animals in India, a reader responded with a letter to The Asian on May 11, 1880:
Mr Sterndale, in the course of his interesting papers on the Mammalia of British India, remarks of Ursus Tibetanus, commonly known as the Himalayan Black Bear, that 'a wounded one will sometimes show fight, but in general it tries to escape.' This description is not, I think, quite correct. As it would lead one to suppose that this bear is not more savage than any other wild animal—the nature of most of the feræ being to try to escape when wounded, unless they see the hunter who has fired at them, when many will charge at once, and desperately. The Himalayan Black Bear will not only do this almost invariably, but often attacks men without any provocation whatever, and is altogether about the most fierce, vicious, dangerous brute to be met with either in the hills or plains of India. [...] These brutes are totally different in their dispositions to the Brown Bear (Ursus Isabellinus), which, however desperately wounded, will never charge. I believe there is no case on record of a hunter being charged by a Brown Bear; or even of natives, under any circumstances, being attacked by one; whereas every one of your readers who has ever marched in the Himalayas must have come across many victims of the ferocity of Ursus Tibetanus.
At the turn of the 20th century, a hospital in Srinagar, Kashmir received dozens of Asian black bear victims annually. When Asian black bears attack humans, they rear up on their hind legs and knock victims over with their front paws. Then they bite them on an arm or leg and snap on the victim's head, this being the most dangerous part of the attack. Asian black bear attacks have been increasing in Kashmir since the Kashmir conflict. In November 2009, in the Kulgam district of Indian-administered Kashmir, an Asian black bear attacked four insurgents after discovering them in its den, and killed two of them.
In India, attacks on humans have been increasing yearly, and have occurred largely in the northwestern and western Himalayan region. In the Chamba District of Himachal Pradesh, the number of Asian black bear attacks on humans has gradually increased from 10 in 1988–89 to 21 in 1991–92. There are no records of predation on humans by Asian black bears in Russia, and no conflicts have been documented in Taiwan. Recent Asian black bear attacks on humans have been reported from Junbesi in Langtang National Park, Nepal, and occurred in villages as well as in the surrounding forest.
Nine people were killed by Asian black bears in Japan between 1979 and 1989. In September 2009, an Asian black bear attacked a group of tourists, mauling nine people and seriously injuring four more at a bus station in the built-up area of Takayama, Gifu. The majority of attacks tend to occur when Asian black bears are encountered suddenly, and in close quarters. Because of this, Asian black bears are generally considered more dangerous than brown bears, which live in more open spaces and are thus less likely to be surprised by approaching humans. They are also likely to attack when protecting food.
2016 saw several attacks by Asian black bears in Japan. In May and June four people were killed by Asian black bears in Akita prefecture while picking bamboo shoots, and in August a female safari park worker in Gunma prefecture was killed when an Asian black bear climbed into her car and attacked her.
Livestock predation and crop damage
In the past, the farmers of the Himalayan lowlands feared Asian black bears more than any other pest, and would erect platforms in the fields, where watchmen would be posted at night and would beat drums to frighten off any interlopers. However, some Asian black bears would grow accustomed to the sound and encroach anyway.
Of 1,375 livestock kills examined in Bhutan, Asian black bears accounted for 8% of attacks. Livestock predation, overall, was greatest in the summer and autumn periods, which corresponded with a peak in cropping agriculture; livestock are turned out to pasture and forest during the cropping season and, subsequently, are less well-guarded than at other times.
Livestock killed by Asian black bears in Himachal Pradesh, India increased from 29 in 1988–1989 to 45 in 1992–1993.
In the remoter areas of Japan, Asian black bears can be serious crop predators: the bears feed on cultivated bamboo shoots in spring, on plums, watermelons and corn in the summer, and on persimmons, sweet potatoes and rice in the autumn. Japanese black bears are estimated to damage 3,000 bee hives annually. When feeding on large crops such as watermelons or pumpkins, Asian black bears will ignore the flesh and eat the seeds, thus adversely affecting future harvests. Asian black bears can girdle and kill trees by stripping their bark for the sap. This can cause serious economic problems in Asia's valuable timber forests. In the late 1970s, 400–1,200 hectares of land had been affected by Asian black bears bark-stripping Japanese conifers. There is evidence that 70-year-old conifers (commanding the highest market values) may also have been bark-stripped.
Asian black bears will prey on livestock if their natural food is in poor supply. They have been known to attack bullocks, either killing them outright, or eating them alive.
Tameability and trainability
Along with sun bears, Asian black bears are the most typically used species in areas where bears are used either in performances or as pets. Asian black bears have an outstanding learning ability in captivity, and are among the most common species used in circus acts. According to Gary Brown:
The Asiatic black bears are the comedians of the performing bears. They appear to appreciate applause and will intentionally move into their prescribed position late to attain laughter and attention. — Brown, The Influence of Bears on Humans
Asian black bears are easily tamed, and can be fed with rice, maize, sweet potatoes, cassavas, pumpkins, ripe fruit, animal fat and sweet foods. Keeping captive Asian black bears is popular in China, especially due to the belief that milking the bear's gall bladder leads to quick prosperity. Asian black bears are also popular as pets in Vietnam.
Hunting
An Asian black bear hunt, as illustrated by Samuel Howitt
According to The Great and Small Game of India, Burma, and Tibet, regarding the hunting of Asian black bears in British India:
Black bear stalking in the forests bordering the valley of Kashmir requires much more care than is expended in approaching brown bear on the open hills above, the senses of sight and hearing being more strongly developed in the black than in the brown species. Many of these forests are very dense, so that it requires the eye of an experienced shikari [hunter] to detect the dark forms of the bears while searching for chestnuts on the ground without the advancing party being detected by the vigilant animals.
— The Great and Small Game of India, Burma, and Tibet p. 367
The book also describes a second method of black bear hunting involving the beating of small patches of forest, when the bears march out in single file. However, black bears were rarely hunted for sport, because of the poor quality of their fur and the ease by which they could be shot in trees, or stalked, as their hearing was poor.
Black bears here afford no sport; it is not shooting at all, it is merely potting a black thing in a tree... I can assure the reader that if he has a fondness for stalking, he will despise bear-killing, and will never shoot at them if there is a chance of anything else. If a man were to hunt for nothing else but bears, and kill a hundred in his six months' leave, he would not have enjoyed such real sport as he would, had he killed ten buck ibex or markhoor.
Although easy to track and shoot, Asian black bears were known by British sportsmen to be extremely dangerous when injured. Brigadier General R.G. Burton wrote of how many sportsmen had been killed by Asian black bears after failing to make direct hits.
Today, Asian black bears are only legally hunted for sport in Japan and Russia. In Russia, 75–100 Asian black bears are legally harvested annually, though 500 a year are reportedly harvested illegally.
After the introduction of Buddhism in Japan, which prohibited the killing of animals, the Japanese compromised by devising different strategies in hunting bears. Some, such as the inhabitants of the Kiso area in the Nagano Prefecture, prohibited the practice altogether, while others developed rituals in order to placate the spirits of killed bears. In some Japanese hunting communities, Asian black bears lacking the white chest mark are considered sacred. In the Akita Prefecture, bears lacking the mark were known by matagi huntsmen as minaguro (all-black) or munaguro (black-chested), and were also considered messengers of yama no kami. If such a bear was shot, the huntsman would offer it to yama no kami, and give up hunting from that time on. Similar beliefs were held in Nagano, where the completely black Asian black bears were termed nekoguma or cat-bear. Matagi communities believed that killing an Asian black bear in the mountains would result in a bad storm, which was linked to the belief that bear spirits could affect weather. The matagi would generally hunt Asian black bears in spring or from late autumn to early winter, before they hibernated. In mountain regions, Asian black bears were hunted by driving them upland to a waiting hunter, who would then shoot it. Bear hunting expeditions were preceded by rituals, and could last up to two weeks. After killing the bear, the matagi would pray for the bear's soul. Asian black bear hunts in Japan are often termed kuma taiji, meaning "bear conquest". The word taiji itself is often used in Japanese folklore to describe the slaying of monsters and demons.
Traditionally, the Atayal, Taroko, and Bunun people of Taiwan consider Asian black bears to be almost human in their behaviors, and thus unjust killing of bears is equated with murder and will cause misfortunes such as disease, death, or crop failure. The Bunun people call Asian black bears Aguman or Duman, which means devil. Traditionally, a Bunun hunter who has accidentally trapped an Asian black bear has to build a cottage in the mountains and cremate the bear within it. The hunter must stay in the cottage alone, away from the village until the end of the millet harvest, as it is believed that the killing of an Asian black bear will cause the millet crop to burn black. In the Tungpu area, Asian black bears are considered animals of the "third category": animals with the most remote relationship to humans and whose activity is restricted outside human settlements. Therefore, when Asian black bears encroach upon human settlements, they are considered ill omens. In this situation, the community can either destroy the trespassing bears or settle somewhere else. The Rukai and Paiwan people are permitted to hunt Asian black bears, though they believe that doing so will curse the hunters involved: Rukai people believe that hunting Asian black bears can result in disease. Children are forbidden from eating bear meat, which is itself not permitted to be taken within homes.
Products
Asian black bears have been hunted for their body parts in China since the Stone Age. In the 19th century, its fur was considered of low value. Grease was the only practical use for their carcasses in British India, and bears living near villages were considered ideal, as they were almost invariably fatter than forest-dwelling ones. In the former USSR, the Asian black bear yielded fur, meat and fat of greater quality than those of the brown bear. Today, bile is in demand, as it supposedly cures various diseases, treats the accumulation of blood below the skin, and counters toxic effects. Products also include bone 'glue' and fat, both used in traditional medicine and consumed as a tonic. Asian black bear meat is also edible.
CYPRIOT DANCES (By: Alecos lacovides)
Changes in Cypriot life occurred but slowly between the first years of the century and the Second World War, they gained pace with Independence in 1960, and became quite abrupt after the Turkish invasion of 1974. On the traditionally ritualistic form of the Cypriot dance they have had a wholly negative effect.
Cypriot men used to dance mostly during wedding festivities and at various junkets on high days and holidays, but a]so in coffee-houses in the evenings, on threshing-floors, and wherever men gathered together. Social convention restricted occasions when women danced mainly to weddings.
In the period we are considering, roughly from 1910 to the seventies, the basic dance of both men and women was the "kartchilamas" performed by a confronted pair of dancers. The "kartchilamas" consists of a series of dances that vary slightly according to the performers, the locality, or the era. These dances are essentially parts of a whole, or suite, the parts being known as the "kartchilamas" or "first", "second", "third", "fourth", and "fifth" or"balos", rounded off by other dances such as the "syrtos", "zeipekkikos", and "mandra". A feast would usually end with one of the pan-hellenic dances, the "kalamatianos", a circle-dance in which all might join.
Cypriot dances are mainly of the type performed by a confronted pair, invariably two men or two women, or men's solo dances displaying virtuosity and often performed with a hand-held object, either a sickle, knife, sieve, or tumbler. In their steps and general characteristics - such as the movement of the body and limbs - they have features in common with dances of the historic Greek island area (the Asia Minor seaboard, Aegean islands and cities, and the Ionian isles). Apart from these common features, Cypriot dances are distinguished by steps peculiar to certain localities, such as stamping in one spot with the feet, crossed alternately in front of each other, in the "second" and particularly the "third" ""kartchilamas"" and in the "syrtos" for men. Improvization is another characteristic of Cypriot dances and may be attributed to their being performed by only two people and so to an overriding sense of comparison and, by extension, of competition. But it is to be noted that improvization and the freedom of the dancer to do his own thing are constrained by the community's severe strictures upon any excesses. Indeed, the more inward-looking the community, the more rigorous the restraints.
aka; "Mercury"
Common Household Materials-#4
I accidently destroyed my rig right after shooting this, so I'll have to rebuild it before continuing the series.
5D4-20210710-3472-A3
View of thunderheads forming looking east from the top of the Atlanta Botanical Garden parking deck shortly after sunset
In 1946 the newly formed BOAC - the nationalised airline that effectively took over the pre-War Imperial Airways - issued a fine "Advertising Manual", issued by the Advertising Branch, and that took the form of a ring binder containing a series of pages and sheets that set out to encompass all aspects of the company's public image. It covers the ethos behind the corporate identity, setting out rules for the reproduction of items such as advertising leaflets and promotional material, including the guidance for the use and positioning of the Speedbird logo and the correct typefaces to be used. In many respects this forms part of what we would now know as a "corporate identity manual' and it is interesting in that it has some similarities to work that had been started by London Transport in the late 1930s and that culminated in the 1938 Standard Signs Manual. Likewise, in 1948, the newly nationalised Briitsh Railways soon issued a manual of 'Standrad Signs" as part of a move to a considered position on issues such as signs, typefaces and liveries.
Many of the pages, that were added to in my copy judging from the original index sheet, there are examples of current advertising and publicity. These range from press adverts and posters to on-board materials such as wiring paper and postcards (a frequent airline 'hand-out' in those days) to flight information sheets and menus.
Pages D9 and D10 show the second series of menu cards issued and these are by Cromwell Cooke. On page D10 a menu card has been pasted in and shows the abstract take on flight taken by the artist.
Parvati (Devanagari: पार्वती, IAST: Pārvatī) is known as the motherly form of Mother Goddess Gauri Jagadamba, Parvati is another form of Shakti, the wife of Shiva and the gentle aspect of Maha Devi or Durga, the Great Goddess. Parvati is considered to be a complete incarnation of Adi Parashakti or Goddess Durga, with all other Goddesses being her incarnations or manifestations. Parvati is nominally the second consort of Shiva, the Hindu God of destruction and rejuvenation. However, she is not different from Sati, being the reincarnation of Shiva's first wife. Parvati is the mother of the Gods Ganesha, Kartikeya, Ashoka Sundari. Some communities also believe her to be the sister of Vishnu. She is also regarded as the daughter of King Himavan. Parvati, when depicted alongside Shiva, generally appears with two arms, but when alone, she is depicted having four, eight or ten arms, and is astride on a tiger or lion. Generally considered a benevolent Goddess, Parvati also has wrathful incarnations, such as Durga, Kali, Tara, Chandi, and the Dasha Mahavidyas (ten great wisdoms), Tripur Sundari (Shodashi), Bhuvaneshwari, Bhairavi, Chinnamasta, Dhumavati, Bagla Mukhi, Matangi and Kamala, as well as benevolent forms like Katyayani, Maha Gauri, Kamalatmika, Bhuvaneshwari and Lalita.
ETYMOLOGY
Parvata is one of the Sanskrit words for "mountain"; "Parvati" translates to "She of the mountains" and refers to Parvati being born the daughter of Himavan, lord of the mountains and the personification of the Himalayas. Other which associate her with mountains are Shailaja (Daughter of the mountains), Adrija or Nagajaa or Shailaputri (Daughter of Mountains), 'Haimavathi' (Daughter of Himavan) and 'Girija' or 'Girirajaputri' (Daughter of king of the mountains). Parvati's name is also sometimes considered a form of 'pavitra', meaning 'sinless' or 'holy' in Sanskrit. Her consort is Shiva and she is the sagun swaroop of the Supreme Being Adi Parashakti that is the material form of the supreme power.
She is also known by 108 names from the Durga Saptashati. These include Durga (invincible), Shakti (power), Ambika ('dear mother'), Gauri ('fair complexioned'), Bhairavi ('ferocious'), Kali ('dark'), Umā, Lalita, Mataji ('revered mother'), Sahana ('pure'), Maheshwari ('great goddess'). Bhavani, Shivaradni ('Queen of Shiva'), and many hundreds of others. The Lalita sahasranama contains an authoritative listing of 1,000 names of Parvati.
Two of Parvati's most famous epithets are Uma and Aparna. The name Uma is used for Sati in earlier texts, but in the Ramayana, it is used as synonym for Parvati. In the Harivamsa, Parvati is referred to as Aparna ('One who took no sustenance') and then addressed as Uma, who was dissuaded by her mother from severe austerity by saying u mā ('oh, don't').
The apparent contradiction that Parvati is addressed as the fair one, Gauri, as well as the dark one, Kali or Shyama is a philosophical matter. It suggests that the one calm and placid wife, Uma, in times of danger, can transfer back to her primal fierce and angry or (sometimes) Maternal nature as Kali, who stands uncloaked, with a foot on her husband's chest. The twin opposite colors, white and black represent the two opposing nature of the Goddess. Parvati is also the goddess of love and devotion, or Kamakshi.
GODDESS OF POWER
Parvati is the source of all the powers and weapons. She is the base of all kinds of powers that are used for doing any work. It is also believed that without her, Shiva remains as Shava or Corpse, for she is the ultimate source of power for all beings, gods and Devas. That is why she is considered as goddess of power. According to the Devi Bhagavatam, she is the most powerful of all. When her anger reaches its peak, she can destroy the whole universe in just seconds. Even Trinity i.e. Brahma, Vishnu and Shiva, never try to make her angry at any cost.
Sarvarupe Sarveshe Sarvashakti Samanvite Bhayebhyastrahi no devi durge devi namostute
It translates to: We bow down to Devi Durga, who is source of all forms (sarvarupe), who is the goddess of all beings (sarveshe), in whom all power exists (Sarvashakti samanvite) and who destroys all fear (bhaye bhyastrai no devi).
RISE TO PROMINENCE
Parvati herself does not explicitly appear in Vedic literature, though the Kena Upanishad (3.12) contains a goddess called Uma-Haimavati. She appears as the shakti, or essential power, of the Supreme Brahman. Her primary role is as a mediator who reveals the knowledge of Brahman to the Vedic trinity of Agni, Vayu, and Indra, who were boasting about their recent defeat of a group of demons. But Kinsley notes: "it is little more than conjecture to identify her with the later goddess Satī-Pārvatī, although [..] later texts that extol Śiva and Pārvatī retell the episode in such a way to leave no doubt that it was Śiva's spouse.." Both textual and archaeological evidence suggests Sati-Parvati appears in the epic period (400 BC–400 AD), as both the Ramayana and the Mahabharata present Parvati as Shiva's wife. However, it is not until the plays of Kalidasa (5th-6th centuries) and the Puranas (4th through the 13th centuries) that the myths of Sati-Parvati and Shiva acquire more comprehensive details. Kinsley adds that Parvati may have emerged from legends of non-aryan goddesses that lived in mountains.
Prof. Weber suggests that like Shiva is combination of various Vedic gods Rudra and Agni, the Puranic Parvati is a combination of Uma, Haimavati, Ambika and earlier Parvati, identified as wives of Rudra; of others like Kali, who could be a wife of Agni and of Gauri and others inspired by Nirriti. Tate suggests Parvati is a mixture of the Vedic goddess Aditi and Nirriti, and being a mountain goddess herself, was associated with other mountain goddesses like Durga and Kali in later traditions.
BIRTH AND MARRIAGE
The Puranas repeatedly tell the tale of Sati's marriage to Shiva against her father Daksha's wishes and her subsequent self-immolation at Daksha's sacrifice, leaving Shiva grief-stricken and having lost interest in worldly affairs. In the Brahma Vaivarta Purana, Sati appears before Shiva, in her divine form, and reassures him that she will return as the daughter of Himavan. Sati is reborn as Parvati, the daughter of Himavat and Minavati, and is named Parvati, 'daughter of Himavant '. Sati, as well as Parvati, are considered manifestations of Mahadevi, the great Goddess. In the Ramayana, the river goddess Ganga is depicted as the elder sister of Parvati. In the Harivamsa, Parvati has two younger sisters called Ekaparna and Ekapatala. According to Devi Bhagawata Purana and Shiva Purana mount Himalaya and his wife Mena perform extreme austerities to appease the goddess Adi Shakti. Pleased with their penance the Adi Shakti agrees to be born as their daughter. When born goddess Parvati has four arms and manifests a divine light which pervades the entire Himalaya region on the auspicious tritiya day. Mena implores to the child to withdraw its four armed form and make herself visible as a two armed normal child to which the goddess agrees and becomes a normal girl child.
Parvati is depicted as interested in Shiva's tales and appearance from her very birth and eventually remembering her previous life as Sati. As Parvati grows into a young woman, she begins tapas (austerities) to please Shiva to grant her wish to reunite with him. She is portrayed as surpassing all other ascetics in austerity, undergoing severe mortifications and fasting. Finally, Shiva tests her devotion by appearing himself in disguise to criticize Shiva. Untouched by the act, Parvati retains her desire for Shiva, compelling him to marry her. After the marriage, Parvati moves to Mount Kailash, the residence of Shiva.
Kalidasa's epic Kumarasambhavam ("Birth of Kumara") details with matchlessly lyrical beauty the story of the maiden Parvati: her devotions aimed at gaining the favor of Shiva, the subsequent annihilation of Kamadeva, the consequent fall of the universe into barren lifelessness, the subsequent marriage of Parvati and Shiva, the birth of Kumara, and the eventual resurrection of Kamadeva after Parvati intercedes for him to Shiva.
MAIN FORMS OF PARVATI
As per devi bhagwata Purana, Goddess Parvati is lineal progenitor of all other goddesses. She is one who is source of all forms of goddesses. She is worshiped as one with many forms and name. Her different mood brings different forms or incarnation.
- Durga is demon fighting form of this Goddess, and some texts suggest Parvati took the form of Goddess Durga to kill Demon Durgam.
- Kali is another aspect that was assisted by Goddess Chandi while fighting with rakta bija. She was born from the forehead of the goddess. But many interpretations of scriptures suggests that it was Goddess Chamunda who has gotten same iconography as goddess Kali who is nobody but an aspect of Kali, even Parvati is considered to be Goddess Kali herself in her ferocious form.
- Goddess Chandi is the epithet of Maa Durga, who is created by the collection of all demigods and trimurti power, and then considered to be power of sagun parashakti (Parvati), She is black in color and rides on lion, she is known as the original slayer of Demon Mahishasura, considered to be a form taken by Durga herself.
- Ten Mahavidyas are the ten aspects of Shakti, in tantra all have great importance in majority, they all took birth from Goddess Sati, previous Incarnation of Shakti before Goddess Parvati. There is no difference between Sati and Parvati.
- 52 Shakti Peethas of Sati, proves that all Goddesses are expansions of the Goddess Parvati.
- Nava Durga nine forms of goddess Parvati.
SEVERAL INCARNATIONS OF THE GODDESS
- Goddess Meenakshi
- Goddess Kamakshi
- Goddess Lalita, the Original Goddess of Universe, Parvati is referred as her complete incarnation.
- Goddess Akhilandeshwari.
- Goddess Annapurna the representation of all that is complete and of food is Parvati Herself.
- and many others . . .
ASSOCIATION WITH SHIVA
Parvati's legends are intrinsically related to Shiva. In the goddess-oriented Shakta texts, that she is said to transcend even Shiva, and is identified as the Supreme Being. Just as Shiva is at once the presiding deity of destruction and regeneration, the couple jointly symbolise at once both the power of renunciation and asceticism and the blessings of marital felicity.
Parvati thus symbolises many different virtues esteemed by Hindu tradition: fertility, marital felicity, devotion to the spouse, asceticism, and power. Parvati represents the householder ideal in the perennial tension in Hinduism in the household ideal and the ascetic ideal, represented by Shiva. In classical Hindu mythology, the "raison d’être" of Parvati, and before that of Sati, is to lure Shiva into marriage and thus into a wider circle of worldly affairs.
Parvati tames Shiva, the "great unpredictable madman" with her presence. When Shiva does his violent, destructive Tandava dance, Parvati is described as calming him or complementing his violence by slow, creative steps of her own Lasya dance. In many myths, Parvati is not as much his complement as his rival, tricking, seducing, or luring him away from his ascetic practices.
Three images are central to the mythology, iconography and philosophy of Parvati:
- The theme of Shiva-Shakti
- The image of Shiva as Ardhanarishvara (the Lord who is half-woman)
- The image of the linga and the yoni
These images that combine the two deities, Shiva and Parvati, yield a vision of reconciliation, interdependence and harmony between the way of the ascetic and that of a householder.
The couple are often depicted in the Puranas as engaged in "dalliance" or seated on Mount Kailash or discussing abstract concepts in Hindu theology. Occasionally, they are depicted as quarrelling. In stories of the birth of Kartikeya, the couple are described as love-making generating the seed of Shiva. Parvati's union with Shiva symbolises the union of a male and female in "ecstasy and sexual bliss". In art, Parvati is depicted seated on Shiva's knee or standing beside him (together the couple is referred to as Uma-Maheshvara or Hara-Gauri) or as Annapurna (the goddess of grain) giving alms to Shiva.
Shaiva approaches tend to look upon Parvati primarily as the Shiva's submissive and obedient wife and helpmate. However, Shaktas focus on Parvati's equality or even superiority to her consort. The story of the birth of the ten Mahavidyas (Wisdom Goddesses) of Shakta Tantrism. This event occurs while Shiva is living with Parvati in her father's house. Following an argument, he attempts to walk out on her. Her rage manifests in the form of ten terrifying goddesses who block Shiva's every exit.
As the scholar David Kinsley explains:
- The fact that [Parvati] is able to physically restrain Shiva dramatically makes the point that she is superior in power. The theme of the superiority of the goddess over male deities is common in Shakta texts, [and] so the story is stressing a central Shakta theological principle. ... The fact that Shiva and Parvati are living in her father's house in itself makes this point, as it is traditional in many parts of India for the wife to leave her father's home upon marriage and become a part of her husband's lineage and live in his home among his relatives. That Shiva dwells in Parvati's house thus implies Her priority in their relationship. Her priority is also demonstrated in her ability, through the Mahavidyas, to thwart Shiva's will and assert her own.
Aum Girijayai cha vidmahe Shivapriyayai cha dhimahi tanno durgah prachodayat
May the goddess Durga, who is the daughter of the mountains and the beloved of lord Shiva illumine me with spiritual wisdom
Sarvamangala mangalye shive sarvardha sadhike sharanye tryambake gouri narayani namostute
I bow down to and take the refuge of the three eyed Mother Gouri(Parvati) of fair countenance,who is the embodiment of supreme auspiciousness, the giver of all the benedictions,the beloved of Lord Shiva and the power of lord Narayana.
RELATIONSHIP TO VISHNU
During the initial stages when Parvathi was performing intense puja to Shiva to obtain Shiva as her husband, Shiva kept testing her by destroying the Shiva lingam she constructed to perform puja. Vishnu then helped in constructing a Shiva lingam for Parvati which was not destroyed by Shiva because of the respect Shiva had towards Vishnu. Thus Vishnu helped Paravthi in continuing her puja for Shiva. This is when Parvathi tied a knot to Vishnu's hand and claimed him as her brother. This is the reason during the marriage of Shiva and Parvathi, Vishnu got involved in all the ceremonies that are supposed to be done by the bride’s brother. This is how Parvati is related to Vishnu as a sister.
The interesting story about the relationship between Vishnu and Parvati is more clearly depicted in Markandeya Purana where it is said that Mahalakshmi or Durga was the only one. Then she transforms into Mahakali and Mahasarasvati. After which she ask them to evolve pair. Here Mahalakshmi gives rise to brahma and lakshmi, Mahakali evolved Shiv and Saraswati while Mahasarsvati gave rise to Vishnu and parvati. Then Mahalakshmi ordered rest to interchange pairs for marriage and Shiv was provided with parvati, vishnu with lakshmi and brahma with saraswati. Its quite interesting that Mahasarsvati who is goddess of education gives birth to parvati and vishnu and both of them in future tells Geeta to Himalaya and Arjun respectively.
MOTHER OF GANESHA
Though Ganesha considered to be son of Shiva and Parvati, the Matsya Purana, Shiva Purana, and Skanda Purana ascribe the birth of Ganesha to Parvati only, without any form of participation of Shiva in Ganesha's birth.
Once, while Parvati wanted to take a bath, there were no attendants around to guard her and stop anyone from accidentally entering the house. Hence she created an image of a boy out of turmeric paste which she prepared to cleanse her body, and infused life into it, and thus Ganesha was born. Parvati ordered Ganesha not to allow anyone to enter the house, and Ganesha obediently followed his mother's orders. After a while Shiva returned and tried to enter the house, Ganesha stopped him. Shiva was infuriated and it started a chain of events leading to war of the entire heavenly kingdom and the lone child. Midst the war, Shiva lost his temper and severed the boy's head with his trident. When Parvati came out and saw her son's lifeless body, she was very angry. She immediately revealed her true self as Adi Shakti, the primodial power. She called upon the nine forms within her, the nine forms surrounded her. She ordered them to destroy the whole world and if her son does not get back to life, then everyone and everything will be destroyed and demanded that Shiva restore Ganesha's life at once. The Gods prostrated at her feet and an elephant's head was attached to Ganesha's body, bringing him back to life. To appease Parvati further, Shiva declared that the child be made head of the ghost-followers (Gana's)of Shiva and worshipped by everyone before beginning any activity, and gods accepted this condition.
Ganesha is identified as a god named after his mother. He is called Umaputra, Parvatisuta, Gaurisuta meaning son of Parvati and Heramba, "mother's beloved (son)".
ICONOGRAPHY
Naturally, Parvati’s unique characteristics have become more and more obscured, as she absorbed more and more goddesses into her iconography. Therefore, her depictions have become rather generic today. When shown with Shiva, she carries a blue lotus in full bloom, shows the abhaya mudra (hand gesture of fearlessness) and usually has one of her children on her knee. The only hint of her former occult status is the somewhat languid appearance of her eyes, as one who has recently emerged from deep meditation. Other goddesses are usually shown with large staring eyes as this is considered a mark of beauty. The consorts of the other two Gods of the trinity, Saraswati and Lakshmi, may be depicted alone, but Parvati hasn’t been depicted this way for many centuries.
The goddess is usually represented as a fair and beautiful. The colour of her vestments is milk-white, the colour of enlightenment and knowledge. Since white is a combination of all hues it shows that She has all the qualities or Gunas. Since white also depicts huelesness, it indicates that She is devoid of all Gunas. Hence, She is referred to as Trigunatmika (having the three gunas - Sattva, Rajas, and Tamas) - and at the same time being Nirguna (without any gunas). She has three eyes. Her accoutrements tend to be those of a Rishi (seer). She is also usually depicted with jatamukuta or a crown of matted hair, as Shiva is usually depicted. She is also shown as having a crescent moon bound in her locks, like Shiva.
Images of Parvati, wearing a sacred thread something not many women are associated with and as this marks the second-birth or dwija it is seems an advanced concept far beyond early pashupatas, and with her hair styled in a top knot like a Rishi (seer) survive into the Chola period (approximately ninth century A.D.). In fact, these two particularities were the only means of distinguishing her statuary from the images of the Goddess Shri of the time.
Her Mudras (symbolic hand gestures) are Kataka-fascination and enchantment, Hirana - the antelope, the powers of nature and the elusive, Tarjani - gesture of menace, and Chandrakal - the moon, a symbol of intelligence. Kataka must be affected by one of the foremost hands as it is a means of drawing the worshiper closer. Tarjani must be described with the left hand, which symbolises contempt, and usually in the back set of hands. If Parvati is depicted with two hands, then Tarjani and Chandrakal may be dropped but Hirana and Kataka are signature except in very modern representations, where Abhaya (fearlessness), and Varada, (beneficence), are used.
ASSOCIATION WITH OTHER GODDESSES
In several myths, the presence of a dark, violent side of this otherwise benign Parvati is suggested. When approached by the gods to defeat demons, Parvati morphs back to her true self, shakti, which is pure energy, untamed, unchecked and chaotic. Her wrath crystallizes into a dark, blood thirsty, tangled-hair Goddess with an open mouth and a drooping tongue. This goddess is usually identified as the terrible mahakali or Kali. In Linga Purana, Parvati summons Kali on the request of Shiva, to destroy a female asura (demoness) Daruka. Even after destroying the demoness, Kali's wrath could not be controlled. She ran around the three worlds in her mad, blind fury and creation was endangered. To lower Kali's rage, Shiva appeared as a crying baby in the middle of a battlefield. The cries of the baby raised the maternal instinct of Kali who started breast-feeding Shiva and resorted back to her benign form as Parvati. Kali is associated and identified with Parvati as Shiva's consort.
In Skanda Purana, Parvati is said to have assumed a form of a warrior-goddess and defeated a demon called Durg who assumes the form of a buffalo. Thereafter, she is by the name Durga. In myths relating to her defeat of demons Sumbha and Nisumbha, Durga emerges from Parvati when Parvati sheds her outer sheath, which takes an identity of its own as a warrior goddess.
Although Parvati is considered to be synonymous with Kali, Durga, Kamakshi, Meenakshi, Gauri and many others in modern day Hinduism, many of these “forms” or incarnations originated from different sects, or traditions, and the distinctions from Parvati are pertinent.
The Shastras (sanctioned works of religious doctrine) attribute the golden colour of goddess Gauri’s skin and ornaments to the story of Parvati casting off her unwanted dark complexion after Shiva teased her, but the cult of Gauri tells a different story. Gauri is in essence a fertility Goddess, and is venerated as a corn mother which would seem to suggest that she owes her colouring to the hues of ripening grain, for which she is propitiated.
So whatever be said, Goddess Parvati has two main forms, what actually shaktas says out of which one is Lalita who is Supreme in Srikula family of shaktism and second one is Durga or kali who is supreme in kalikula family.
WORSHIP AND FESTIVALS
The Gowri Habba, or Gauri Festival, is celebrated on the seventh, eighth, ninth of Bhadrapada Shukla paksha. She is worshipped as the goddess of harvest and protectress of women. Her festival, chiefly observed by women, is closely associated with the festival of her son Ganesha (Ganesh Chaturthi). The festival is popular in Maharashtra and Karnataka.
In Rajasthan the worship of Gauri happens during the Gangaur festival. The festival starts on the first day of Chaitra the day after Holi and continues for 18 days. Images of Issar and Gauri are made from Clay for the festival.
Another very popular festival in regard to the Mother Parvati is Navratri, in which all her manfestations are worshiped for nine days. Actually the festival is associated with Her warrior appearance is Mother Durga, with her nine forms i.e. Shailputri, Brahmacharini, Chandraghanta, Kashmunda, Skandmata, Katyani, Kalratri, Mahagauri, Siddhidaatri.
Another festival Gauri tritiya is celebrated from Chaitra shukla third to Vaishakha shukla third. It is believed that Parvati spends a month at her parent's home now. This festival is popular in Maharashtra and Karnataka, less observed in North India and unknown in Bengal. The unwidowed women of the household erect a series of platforms in a pyramidal shape with the image of the goddess at the top and collection of ornaments, images of other Hindu deities, pictures, shells etc. below. Neighbours are invited and presented with turmeric, fruits, flowers etc. as gifts. At night, prayers are held by singing and dancing. Down south in Tamil Nadu and Andhra The Kethara Gauri Vritham festival is celebrated on the new moon day of Diwali and the unwidowed women of the family fast for the whole day and prepare sweets and worship the goddess for the well-being of the family.
FAMOUS TEMPLES
Annapurneshwari Temple, Cherukunnu, Kannur, Kerala is dedicated to an aspect of Parvati.
WIKIPEDIA
Orchidée, appelée ophrys en forme d'araignée (Ophrys arachnitiformis). Les petits points blancs qui couvrent la fleur sont des grains de pollen (peut-être du pollen de graminée). Même mon appareil photo en était recouvert lors de cette sortie.
Le Rouret, Alpes-Maritime (06).
The Beatles were an English rock band formed in Liverpool in 1960. The group, whose best-known line-up comprised John Lennon, Paul McCartney, George Harrison and Ringo Starr, are regarded as the most influential band of all time. They were integral to the development of 1960s counterculture and popular music's recognition as an art form. Rooted in skiffle, beat and 1950s rock and roll, their sound incorporated elements of classical music and traditional pop in innovative ways; the band later explored music styles ranging from ballads and Indian music to psychedelia and hard rock. As pioneers in recording, songwriting and artistic presentation, the Beatles revolutionised many aspects of the music industry and were often publicised as leaders of the era's youth and sociocultural movements.
Led by primary songwriters Lennon and McCartney, the Beatles built their reputation playing clubs in Liverpool and Hamburg over three years from 1960, initially with Stuart Sutcliffe playing bass. The core trio of Lennon, McCartney and Harrison, together since 1958, went through a succession of drummers, including Pete Best, before asking Starr to join them in 1962. Manager Brian Epstein moulded them into a professional act, and producer George Martin guided and developed their recordings, greatly expanding their domestic success after their first hit, "Love Me Do", in late 1962. As their popularity grew into the intense fan frenzy dubbed "Beatlemania", the band acquired the nickname "the Fab Four", with Epstein, Martin and other members of the band's entourage sometimes given the informal title of "fifth Beatle".
By early 1964, the Beatles were international stars, leading the "British Invasion" of the United States pop market and breaking numerous sales records. They soon made their film debut with A Hard Day's Night (1964). From 1965 onwards, they produced records of greater complexity, including the albums Rubber Soul (1965), Revolver (1966) and Sgt. Pepper's Lonely Hearts Club Band (1967), and enjoyed further commercial success with The Beatles (also known as "the White Album", 1968) and Abbey Road (1969). In 1968, they founded Apple Corps, a multi-armed multimedia corporation that continues to oversee projects related to the band's legacy. After the group's break-up in 1970, all four members enjoyed success as solo artists. Lennon was shot and killed in December 1980, and Harrison died of lung cancer in November 2001. McCartney and Starr remain musically active.
The Beatles are the best-selling music act of all time, with estimated sales of over 800 million units worldwide.[4] They are the best-selling act in the US, with certified sales of 183 million units. They hold the record for most number-one albums on the UK Albums Chart, most number-one hits on the Billboard Hot 100 chart, and most singles sold in the UK. The group were inducted into the Rock and Roll Hall of Fame in 1988, and all four main members were inducted individually between 1994 and 2015. In 2008, the group topped Billboard's list of the all-time most successful artists on the Billboard Hot 100. The band received seven Grammy Awards, four Brit Awards, an Academy Award (for Best Original Song Score for the 1970 film Let It Be) and fifteen Ivor Novello Awards. Time magazine named them among the 20th century's 100 most important people.
Formed of four cars, 305515 rests in platform 9 at Manchester Piccadilly after arrival with a service from Manchester Airport on March 5th 1994.
The last examples of the well-worn Class 305 fleet operating around the Manchester area were withdrawn in 2000.
Ellsworth Kelly (1923-2015)
Left: Concorde V (1976)
Oil on canvas, two joined panels
Right: Dark Gray with White Triangle I (1977)
Oil on canvas, two joined panels
Exhibition "Form into Spirit: Ellsworth Kelly's Austin"
Austin: Blanton Museum of Art
Organically shaped freeform foam trails in the water at the Quabbin Reservoir. To me they resemble some type of sea coral or perhaps preliminary sketches by Joan Miró.
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The Quabbin Reservoir is the largest inland body of water in Massachusetts, and was built between 1930 and 1939. Today, along with the Wachusett Reservoir, it is the primary water supply for Boston, some 65 miles to the east as well as 40 other communities in Greater Boston.
Although not intended to be pretty, the turntable elegantly solves a problem: how to turn the small locomotive round so that it can pull the coaches back up the track.
Today the Hereios of the We’re Here! Group are shooting Pretty Pictures of Ugly Things.
This is a very rare form of latex wooper, but here in this muddy latex woodland is lots of them. I saw them and went into to see but got suck in the latex mud, and got my fave boots muddy :(
More latex land links below.
Beings of latex land Rubber-ranks
Rubber-rank 1 Latex furrys
Rubber-rank 1 Latex land dolls
Rubber-rank 2 Latex land dolls
Rubber-rank 3 Latex land princesses
Rubber-rank 4 Latex land queen's
Rubber-rank 5 Latex land goddess
The former pilots' lookout tower, now turned into a hotel. The restaurant to the right is run by the same establishment.
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Lotstornet Logi & Restaurang Svedtiljas
Landsort is a Swedish village with a lighthouse on the island of Öja. It is the southernmost point of the Stockholm archipelago.
The island has had a pilot station from the 16th century onwards, first in the northern end of Öja, when ships generally used the inner waterway, but later in Landsort after larger ships began using the outer waterway. Pilot ships are still stationed in Landsort, but the pilots have moved inland and go by taxi to wherever they are needed.
During World War II and the Cold War, Landsort was a military base for the Swedish coastal artillery.
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Landsort är en by med en fyr på ön Öja söder om Torö i Torö socken i Nynäshamns kommun och i Stockholms södra skärgård. Landsort förekommer även som namn på hela ön. Den är smal och långsträckt, cirka 700 meter bred och fem kilometer lång. Dess norra delar har täta skogsområden med buskmarker. I södra delen ligger Landsorts by.
Redan i Nordens första segelbeskrivning från 1200-talet finns platsen omnämnd som Landsort och Båken. Landsort var i begynnelsen ett säsongsfiskeläge som i skrift står omnämnt 1644. På Öja har huvuddelen av befolkningen annars inte direkt varit fiskare, utan lotsar, fyrtjänstemän, tullare och telegrafister. De flesta yrkesarbetande har haft statlig tjänst. Statliga verksamheter har kontinuerligt bedrivits på Öja alltsedan 1600-talet och den militära verksamheten är den sista.
En lotsplats låg redan under 1500-talet på öns norra del där Stockholms inomskärsled tog sin början. När allt större fartyg togs i bruk i slutet på 1800-talet omlades farleden, vilket medförde att lotsarnas bostäder och verksamhet flyttade ner till Landsort. Naturliga hamnbassänger finns på både östra och västra sidan, däremellan löper en sänka på vars sidor bebyggelsen ligger grupperad. Här finns äldre knuttimrade stugor och en mångfald av bryggor, uthus och bodar. Söder om bykärnan finns modernare bostäder. Ett enkelt träkapell som är skänkt av Helge Ax:son Johnson 1939 står norr om byn.
På Landsort byggdes i slutet på 1960-talet en lotsutkik, ett torn på cirka 25 meter, som tillsammans med fyren präglar Öjas silhuett. Lotsen lades ner i slutet på 1980-talet och lotsutkiken används numera som utsiktstorn och vandrarhem. Landsort används fortfarande som angöring för fartyg som behöver lots och därför finns en mindre station med lots på ön.
Källa: Wikipedia
I just love this guy - this was in Dr Duncans in Liverpool tonight 16/3/09.
I remembered when I I was developing (I think processing is the wrong word tonight, makes it seem so disconnected) this image what I got into photography for - it's not personal gain (apart from the joy of shooting), there's no real agenda, it's not to please anyone else, it's for me and hopefully anyone out there who likes to check in now and again (and of course my long suffering wife).
I'm going to take a break from flickr for a while (not long) so I can contemplate my 'form' just as this fine gentleman with his walkman blaring it's tinnitus enhancing rasp is doing.
Anon
Oh yeah - best viewed largest
Volcan de Lemptégy : La couleur des scories dans le volcan peut fortement varier du gris sombre à un rouge brun : cela dépend du niveau d'oxydation du fer qu'elles contiennent. À haute température (peut-être plus de 600 °C), près de la cheminée, le fer est plus oxydé (sous la forme Fe2O3) ce qui donne une teinte rouge-brun : les volcanologues appellent cette zone « cœur de cône ». Un peu plus loin de la cheminée, à plus basse température (peut-être moins de 600 °C), le fer est moins oxydé (sous forme FeO) et il donne une teinte plutôt grise aux scories : cette zone est dite « bas de cône ».
In a reading room at the end of the Japan galleries of the Metropolitan Museum of Art, there is furniture created by George Nakashima, a window to view the Temple of Dendur and very often a demonstration of the Japanese art of flower arranging.