This is why I take the road less traveled...

Because you just never know what will present itself

 

 

Dreer's quarterly wholesale price list of vegetable seeds flower seeds bulbs aquatics decorative plants hard plants tools implements etc., etc..

Philadelphia, Pa. :Henry A. Dreer,1900..

biodiversitylibrary.org/page/43837590

Advertisement postcard for the Pender Manufacturing and Supply Company, showing different

types of sowers. The card also reads, "Fertilizer and Lime Sowers," "So-Rite Fertilizer

Sower," "Hand Operated Horse Drawn Tractor Drawn Sizes up to 13 ft. wide BUY TODAY."

 

Digital Collection:

North Carolina Postcards

 

Location:

Raleigh (N.C.); Wake County (N.C.);

 

Collection in Repository

Durwood Barbour Collection of North Carolina Postcards (P077); collection guide available

online at www.lib.unc.edu/ncc/pcoll/77barbour/77barbour.html

 

Usage Statement

U.S. Secretary of State John Kerry gets up from a desk at the Palais Coburg Hotel in Vienna, Austria, on January 16, 2016, after signing certificates and waivers to lift sanctions against Iran after the implementation of the Joint Comprehensive Plan of Action outlining the shape of that country's nuclear program. [State Department Photo/Public Domain]

It is a great thing to try applying the feng shui colors ideas to be implemented in your new house color concept. Do you confuse in the mix and match your color new house concept? Do not worry. Invite your passion to mix and match your favorite color and create your own wealth. Here we go to...

 

www.ruchidesigns.com/feng-shui-colors-to-invite-the-wealt...

Plastic Holga Lens on a Nikon DSLR . Trichrome w/ cinegels.

A companion to my blog post on the subject.

More barn shots from October. I haven't done any real shooting in 2 months. :-(

Spotted on our travels through Mid Wales. This old implement would have had a seat on the support between the two wheels and judging by the set up at the front would have been pulled by a large horse. Any ideas what it may have been used for.

 

View On Black Then select Large for the bigger picture.

 

Antiqued version here. www.flickr.com/photos/wdig/4702143163/

Kashgar is an oasis city with an approximate population of 350,000. It is the westernmost city in China, located near the border with Tajikistan and Kyrgyzstan. Kashgar has a rich history of over 2,000 years and served as a trading post and strategically important city on the Silk Road between China, the Middle East, and Europe. Kashgar is part of the China–Pakistan Economic Corridor.

 

Located historically at the convergence point of widely varying cultures and empires, Kashgar has been under the rule of the Chinese, Turkic, Mongol, and Tibetan empires. The city has also been the site of an extraordinary number of battles between various groups of people on the steppes.

 

Now administered as a county-level unit of the People's Republic of China, Kashgar is the administrative centre of its eponymous prefecture in the Xinjiang Uyghur Autonomous Region which has an area of 162,000 square kilometres and a population of approximately 3.5 million. The city's urban area covers 15 km2, though its administrative area extends over 555 km2.

 

NAME

The modern Chinese name is 喀什 (Kāshí), a shortened form of the longer and less-frequently used (simplified Chinese: 喀什噶尔; traditional Chinese: 喀什噶爾; pinyin: Kāshígé’ěr; Uyghur: قەشقەر‎). Ptolemy (AD 90-168), in his Geography, Chapter 15.3A, refers to Kashgar as “Kasi”. Its western and probably indigenous name is the Kāš ("rock"), to which the East Iranian -γar ("mountain"); cf. Pashto and Middle Persian gar/ġar, from Old Persian/Pahlavi girīwa ("hill; ridge (of a mountain)") was attached. Alternative historical Romanizations for "Kashgar" include Cascar and Cashgar.

 

Non-native names for the city, such as the old Chinese name Shule 疏勒 and Tibetan Śu-lig may have originated as an attempts to transcribe the Sanskrit name for Kashgar, Śrīkrīrāti ("fortunate hospitality")

 

Variant transcriptions of the official Uyghur: يېڭىشەھەر‎ include: K̂äxk̂är or Kaxgar, as well as Jangi-schahr, Kashgar Yangi Shahr, K’o-shih-ka-erh, K’o-shih-ka-erh-hsin-ch’eng, Ko-shih-ka-erh-hui-ch’eng, K’o-shih-ko-erh-hsin-ch’eng, New Kashgar, Sheleh, Shuleh, Shulen, Shu-lo, Su-lo, Su-lo-chen, Su-lo-hsien, Yangi-shaar, Yangi-shahr, Yangishar, Yéngisheher, Yengixəh̨ər and Еңишәһәр.

 

HISTORY

HAN DYNASTY

The earliest mention of Kashgar occurs when a Chinese Han dynasty envoy traveled the Northern Silk Road to explore lands to the west.

 

Another early mention of Kashgar is during the Former Han (also known as the Western Han dynasty), when in 76 BC the Chinese conquered the Xiongnu, Yutian (Khotan), Sulei (Kashgar), and a group of states in the Tarim basin almost up to the foot of the Tian Shan range.

 

Ptolemy speaks of Scythia beyond the Imaus, which is in a “Kasia Regio”, probably exhibiting the name from which Kashgar and Kashgaria (often applied to the district) are formed. The country’s people practised Zoroastrianism and Buddhism before the coming of Islam.

 

In the Book of Han, which covers the period between 125 BC and 23 AD, it is recorded that there were 1,510 households, 18,647 people and 2,000 persons able to bear arms. By the time covered by the Book of the Later Han (roughly 25 to 170 AD), it had grown to 21,000 households and had 3,000 men able to bear arms.

 

The Book of the Later Han provides a wealth of detail on developments in the region:

 

"In the period of Emperor Wu [140-87 BC], the Western Regions1 were under the control of the Interior [China]. They numbered thirty-six kingdoms. The Imperial Government established a Colonel [in charge of] Envoys there to direct and protect these countries. Emperor Xuan [73-49 BC] changed this title [in 59 BC] to Protector-General.

 

Emperor Yuan [40-33 BC] installed two Wuji Colonels to take charge of the agricultural garrisons on the frontiers of the king of Nearer Jushi [Turpan].

 

During the time of Emperor Ai [6 BC-AD 1] and Emperor Ping [AD 1-5], the principalities of the Western Regions split up and formed fifty-five kingdoms. Wang Mang, after he usurped the Throne [in AD 9], demoted and changed their kings and marquises. Following this, the Western Regions became resentful, and rebelled. They, therefore, broke off all relations with the Interior [China] and, all together, submitted to the Xiongnu again.

 

The Xiongnu collected oppressively heavy taxes and the kingdoms were not able to support their demands. In the middle of the Jianwu period [AD 25-56], they each [Shanshan and Yarkand in 38, and 18 kingdoms in 45], sent envoys to ask if they could submit to the Interior [China], and to express their desire for a Protector-General. Emperor Guangwu, decided that because the Empire was not yet settled [after a long period of civil war], he had no time for outside affairs, and [therefore] finally refused his consent [in AD 45].

 

In the meantime, the Xiongnu became weaker. The king of Suoju [Yarkand], named Xian, wiped out several kingdoms. After Xian’s death [c. AD 62], they began to attack and fight each other. Xiao Yuan [Tura], Jingjue [Cadota], Ronglu [Niya], and Qiemo [Cherchen] were annexed by Shanshan [the Lop Nur region]. Qule [south of Keriya] and Pishan [modern Pishan or Guma] were conquered and fully occupied by Yutian [Khotan]. Yuli [Fukang], Danhuan, Guhu [Dawan Cheng], and Wutanzili were destroyed by Jushi [Turpan and Jimasa]. Later these kingdoms were re-established.

 

During the Yongping period [AD 58-75], the Northern Xiongnu forced several countries to help them plunder the commanderies and districts of Hexi. The gates of the towns stayed shut in broad daylight."

 

And, more particularly in reference to Kashgar itself, is the following record:

 

"In the sixteenth Yongping year of Emperor Ming 73, Jian, the king of Qiuci (Kucha), attacked and killed Cheng, the king of Shule (Kashgar). Then he appointed the Qiuci (Kucha) Marquis of the Left, Douti, King of Shule (Kashgar). ‹See TfD›

In winter 73, the Han sent the Major Ban Chao who captured and bound Douti. He appointed Zhong, the son of the elder brother of Cheng, to be king of Shule (Kashgar). Zhong later rebelled. (Ban) Chao attacked and beheaded him."

 

THE KUSHANS

The Book of the Later Han also gives the only extant historical record of Yuezhi or Kushan involvement in the Kashgar oasis:

 

"During the Yuanchu period (114-120) in the reign of Emperor, the king of Shule (Kashgar), exiled his maternal uncle Chenpan to the Yuezhi (Kushans) for some offence. The king of the Yuezhi became very fond of him. Later, Anguo died without leaving a son. His mother directed the government of the kingdom. She agreed with the people of the country to put Yifu (lit. “posthumous child”), who was the son of a full younger brother of Chenpan on the throne as king of Shule (Kashgar). Chenpan heard of this and appealed to the Yuezhi (Kushan) king, saying:

 

"Anguo had no son. His relative (Yifu) is weak. If one wants to put on the throne a member of (Anguo’s) mother’s family, I am Yifu’s paternal uncle, it is I who should be king."

 

The Yuezhi (Kushans) then sent soldiers to escort him back to Shule (Kashgar). The people had previously respected and been fond of Chenpan. Besides, they dreaded the Yuezhi (Kushans). They immediately took the seal and ribbon from Yifu and went to Chenpan, and made him king. Yifu was given the title of Marquis of the town of Pangao [90 li, or 37 km, from Shule].

 

‹See TfD›

Then Suoju (Yarkand) continued to resist Yutian (Khotan), and put themselves under Shule (Kashgar). Thus Shule (Kashgar), became powerful and a rival to Qiuci (Kucha) and Yutian (Khotan)."

 

However, it was not very long before the Chinese began to reassert their authority in the region:

 

“In the second Yongjian year (127), during Emperor Shun’s reign, Chenpan sent an envoy to respectfully present offerings. The Emperor bestowed on Chenpan the title of Great Commandant-in-Chief for the Han. Chenxun, who was the son of his elder brother, was appointed Temporary Major of the Kingdom. ‹See TfD›

In the fifth year (130), Chenpan sent his son to serve the Emperor and, along with envoys from Dayuan (Ferghana) and Suoju (Yarkand), brought tribute and offerings.”

 

From an earlier part of the same text comes the following addition:

 

“In the first Yangjia year (132), Xu You sent the king of Shule (Kashgar), Chenpan, who with 20,000 men, attacked and defeated Yutian (Khotan). He beheaded several hundred people, and released his soldiers to plunder freely. He replaced the king [of Jumi] by installing Chengguo from the family of [the previous king] Xing, and then he returned.”[38]

 

Then the first passage continues:

 

“In the second Yangjia year (133), Chenpan again made offerings (including) a lion and zebu cattle. ‹See TfD›

 

Then, during Emperor Ling’s reign, in the first Jianning year, the king of Shule (Kashgar) and Commandant-in-Chief for the Han (i.e. presumably Chenpan), was shot while hunting by the youngest of his paternal uncles, Hede. Hede named himself king.

‹See TfD›

In the third year (170), Meng Tuo, the Inspector of Liangzhou, sent the Provincial Officer Ren She, commanding five hundred soldiers from Dunhuang, with the Wuji Major Cao Kuan, and Chief Clerk of the Western Regions, Zhang Yan, brought troops from Yanqi (Karashahr), Qiuci (Kucha), and the Nearer and Further States of Jushi (Turpan and Jimasa), altogether numbering more than 30,000, to punish Shule (Kashgar). They attacked the town of Zhenzhong [Arach − near Maralbashi] but, having stayed for more than forty days without being able to subdue it, they withdrew. Following this, the kings of Shule (Kashgar) killed one another repeatedly while the Imperial Government was unable to prevent it.”

 

THREE KINGDOMS TO THE SUI

These centuries are marked by a general silence in sources on Kashgar and the Tarim Basin.

 

The Weilüe, composed in the second third of the 3rd century, mentions a number of states as dependencies of Kashgar: the kingdom of Zhenzhong (Arach?), the kingdom of Suoju (Yarkand), the kingdom of Jieshi, the kingdom of Qusha, the kingdom of Xiye (Khargalik), the kingdom of Yinai (Tashkurghan), the kingdom of Manli (modern Karasul), the kingdom of Yire (Mazar − also known as Tágh Nák and Tokanak), the kingdom of Yuling, the kingdom of Juandu (‘Tax Control’ − near modern Irkeshtam), the kingdom of Xiuxiu (‘Excellent Rest Stop’ − near Karakavak), and the kingdom of Qin.

 

However, much of the information on the Western Regions contained in the Weilüe seems to have ended roughly about (170), near the end of Han power. So, we can’t be sure that this is a reference to the state of affairs during the Cao Wei (220-265), or whether it refers to the situation before the civil war during the Later Han when China lost touch with most foreign countries and came to be divided into three separate kingdoms.

 

Chapter 30 of the Records of the Three Kingdoms says that after the beginning of the Wei Dynasty (220) the states of the Western Regions did not arrive as before, except for the larger ones such as Kucha, Khotan, Kangju, Wusun, Kashgar, Yuezhi, Shanshan and Turpan, who are said to have come to present tribute every year, as in Han times.

 

In 270, four states from the Western Regions were said to have presented tribute: Karashahr, Turpan, Shanshan, and Kucha. Some wooden documents from Niya seem to indicate that contacts were also maintained with Kashgar and Khotan around this time.

 

In 422, according to the Songshu, ch. 98, the king of Shanshan, Bilong, came to the court and "the thirty-six states in the Western Regions" all swore their allegiance and presented tribute. It must be assumed that these 36 states included Kashgar.

 

The "Songji" of the Zizhi Tongjian records that in the 5th month of 435, nine states: Kucha, Kashgar, Wusun, Yueban, Tashkurghan, Shanshan, Karashahr, Turpan and Sute all came to the Wei court.

 

In 439, according to the Weishu, ch. 4A, Shanshan, Kashgar and Karashahr sent envoys to present tribute.

 

According to the Weishu, ch. 102, Chapter on the Western Regions, the kingdoms of Kucha, Kashgar, Wusun, Yueban, Tashkurghan, Shanshan, Karashahr, Turpan and Sute all began sending envoys to present tribute in the Taiyuan reign period (435-440).

 

In 453 Kashgar sent envoys to present tribute (Weishu, ch. 5), and again in 455.

 

An embassy sent during the reign of Wencheng Di (452-466) from the king of Kashgar presented a supposed sacred relic of the Buddha; a dress which was incombustible.

 

In 507 Kashgar, is said to have sent envoys in both the 9th and 10th months (Weishu, ch. 8).

 

In 512, Kashgar sent envoys in the 1st and 5th months. (Weishu, ch. 8).

 

Early in the 6th century Kashgar is included among the many territories controlled by the Yeda or Hephthalite Huns, but their empire collapsed at the onslaught of the Western Turks between 563 and 567 who then probably gained control over Kashgar and most of the states in the Tarim Basin.

 

TANG DYNASTY

The founding of the Tang dynasty in 618 saw the beginning of a prolonged struggle between China and the Western Turks for control of the Tarim Basin. In 635, the Tang Annals reported an emissary from the king of Kashgar to the Tang capital. In 639 there was a second emissary bringing products of Kashgar as a token of submission to the Tang state.

 

Buddhist scholar Xuanzang passed through Kashgar (which he referred to as Ka-sha) in 644 on his return journey from India to China. The Buddhist religion, then beginning to decay in India, was active in Kashgar. Xuanzang recorded that they flattened their babies heads, tattooed their bodies and had green eyes. He reported that Kashgar had abundant crops, fruits and flowers, wove fine woolen stuffs and rugs. Their writing system had been adapted from Indian script but their language was different from that of other countries. The inhabitants were sincere Buddhist adherents and there were some hundreds of monasteries with more than 10,000 followers, all members of the Sarvastivadin School.

 

At around the same era, Nestorian Christians were establishing bishoprics at Herat, Merv and Samarkand, whence they subsequently proceeded to Kashgar, and finally to China proper itself.

 

In 646, the Turkic Kagan asked for the hand of a Tang Chinese princess, and in return the Emperor promised Kucha, Khotan, Kashgar, Karashahr and Sarikol as a marriage gift, but this did not happen as planned.

 

In a series of campaigns between 652 and 658, with the help of the Uyghurs, the Chinese finally defeated the Western Turk tribes and took control of all their domains, including the Tarim Basin kingdoms. Karakhoja was annexed in 640, Karashahr during campaigns in 644 and 648, and Kucha fell in 648.

 

In 662 a rebellion broke out in the Western Regions and a Chinese army sent to control it was defeated by the Tibetans south of Kashgar.

 

After another defeat of the Tang Chinese forces in 670, the Tibetans gained control of the whole region and completely subjugated Kashgar in 676-8 and retained possession of it until 692, when the Tang dynasty regained control of all their former territories, and retained it for the next fifty years.

 

In 722 Kashgar sent 4,000 troops to assist the Chinese to force the "Tibetans out of "Little Bolu" or Gilgit.

 

In 728, the king of Kashgar was awarded a brevet by the Chinese emperor.

 

In 739, the Tangshu relates that the governor of the Chinese garrison in Kashgar, with the help of Ferghana, was interfering in the affairs of the Turgesh tribes as far as Talas.

 

In 751 the Chinese were defeated by an Arab army in the Battle of Talas. The An Lushan Rebellion led to the decline of Tang influence in Central Asia due to the fact that the Tang dynasty was forced to withdraw its troops from the region to fight An Lushan. The Tibetans cut all communication between China and the West in 766.

 

Soon after the Chinese pilgrim monk Wukong passed through Kashgar in 753. He again reached Kashgar on his return trip from India in 786 and mentions a Chinese deputy governor as well as the local king.

 

BATTLES WITH ARAB CALIPHATE

In 711, the Arabs invaded Kashgar, but did not hold the city for any length of time. Kashgar and Turkestan lent assistance to the reigning queen of Bukhara, to enable her to repel the Arabs. Although the Muslim religion from the very commencement sustained checks, it nevertheless made its weight felt upon the independent states of Turkestan to the north and east, and thus acquired a steadily growing influence. It was not, however, till the 10th century that Islam was established at Kashgar, under the Kara-Khanid Khanate.

 

THE TURKIC RULE

According to the 10th-century text, Hudud al-'alam, "the chiefs of Kashghar in the days of old were from the Qarluq, or from the Yaghma." The Karluks, Yaghmas and other tribes such as the Chigils formed the Karakhanids. The Karakhanid Sultan Satuq Bughra Khan converted to Islam in the 10th century and captured Kashgar. Kashgar was the capital of the Karakhanid state for a time but later the capital was moved to Balasaghun. During the latter part of the 10th century, the Muslim Karakhanids began a struggle against the Buddhist Kingdom of Khotan, and the Khotanese defeated the Karakhanids and captured Kashgar in 970. Chinese sources recorded the king of Khotan offering to send them a dancing elephant captured from Kashgar. Later in 1006, the Karakhanids of Kashgar under Yusuf Kadr Khan conquered Khotan.

 

The Karakhanid Khanate however was beset with internal strife, and the khanate split into two, the Eastern and Western Karakhanid Khanates, with Kashgar falling within the domain of the Eastern Karakhanid state. In 1089, the Western Karakhanids fell under the control of the Seljuks, but the Eastern Karakhanids was for the most part independent.

 

Both the Karakhanid states were defeated in the 12th century by the Kara-Khitans who captured Balasaghun, however Karakhanid rule continued in Kashgar under the suzerainty of the Kara-Khitans. The Kara-Khitan rulers followed a policy of religious tolerance, Islamic religious life continued uninterrupted and Kashgar was also a Nestorian metropolitan see. The last Karakhanid of Kashgar was killed in a revolt in 1211 by the city's notables. Kuchlug, a usurper of the throne of the Kara-Khitans, then attacked Kashgar which finally surrendered in 1214.

 

THE MONGOLS

The Kara-Khitai in their turn were swept away in 1219 by Genghis Khan. After his death, Kashgar came under the rule of the Chagatai Khans. Marco Polo visited the city, which he calls Cascar, about 1273-4 and recorded the presence of numerous Nestorian Christians, who had their own churches. Later In the 14th century, a Chagataid khan Tughluq Timur converted to Islam, and Islamic tradition began to reassert its ascendancy.

 

In 1389−1390 Tamerlane ravaged Kashgar, Andijan and the intervening country. Kashgar endured a troubled time, and in 1514, on the invasion of the Khan Sultan Said, was destroyed by Mirza Ababakar, who with the aid of ten thousand men built a new fort with massive defences higher up on the banks of the Tuman river. The dynasty of the Chagatai Khans collapsed in 1572 with the division of the country among rival factions; soon after, two powerful Khoja factions, the White and Black Mountaineers (Ak Taghliq or Afaqi, and Kara Taghliq or Ishaqi), arose whose differences and war-making gestures, with the intermittent episode of the Oirats of Dzungaria, make up much of recorded history in Kashgar until 1759. The Dzungar Khanate conquered Kashgar and set up the Khoja as their puppet rulers.

 

QING CONQUEST

The Qing dynasty defeated the Dzungar Khanate during the Ten Great Campaigns and took control of Kashgar in 1759. The conquerors consolidated their authority by settling other ethnics emigrants in the vicinity of a Manchu garrison.

 

Rumours flew around Central Asia that the Qing planned to launch expeditions towards Transoxiana and Samarkand, the chiefs of which sought assistance from the Afghan king Ahmed Shah Abdali. The alleged expedition never happened so Ahmad Shah withdrew his forces from Kokand. He also dispatched an ambassador to Beijing to discuss the situation of the Afaqi Khojas, but the representative was not well received, and Ahmed Shah was too busy fighting off the Sikhs to attempt to enforce his demands through arms.

The Qing continued to hold Kashgar with occasional interruptions during the Afaqi Khoja revolts. One of the most serious of these occurred in 1827, when the city was taken by Jahanghir Khoja; Chang-lung, however, the Qing general of Ili, regained possession of Kashgar and the other rebellious cities in 1828.

 

The Kokand Khanate raided Kashgar several times. A revolt in 1829 under Mahommed Ali Khan and Yusuf, brother of Jahanghir resulted in the concession of several important trade privileges to the Muslims of the district of Altishahr (the "six cities"), as it was then called.

 

The area enjoyed relative calm until 1846 under the rule of Zahir-ud-din, the local Uyghur governor, but in that year a new Khoja revolt under Kath Tora led to his accession as the authoritarian ruler of the city. However, his reign was brief—at the end of seventy-five days, on the approach of the Chinese, he fled back to Khokand amid the jeers of the inhabitants. The last of the Khoja revolts (1857) was of about equal duration, and took place under Wali-Khan, who murdered the well-known traveler Adolf Schlagintweit.

 

1862 CHINESE HUI REVOLT

The great Dungan revolt (1862–1877) involved insurrection among various Muslim ethnic groups. It broke out in 1862 in Gansu then spread rapidly to Dzungaria and through the line of towns in the Tarim Basin.

 

Dungan troops based in Yarkand rose and in August 1864 massacred some seven thousand Chinese and their Manchu commander. The inhabitants of Kashgar, rising in their turn against their masters, invoked the aid of Sadik Beg, a Kyrgyz chief, who was reinforced by Buzurg Khan, the heir of Jahanghir Khoja, and his general Yakub Beg. The latter men were dispatched at Sadik’s request by the ruler of Khokand to raise what troops they could to aid his Muslim friends in Kashgar.

 

Sadik Beg soon repented of having asked for a Khoja, and eventually marched against Kashgar, which by this time had succumbed to Buzurg Khan and Yakub Beg, but was defeated and driven back to Khokand. Buzurg Khan delivered himself up to indolence and debauchery, but Yakub Beg, with singular energy and perseverance, made himself master of Yangi Shahr, Yangi-Hissar, Yarkand and other towns, and eventually became sole master of the country, Buzurg Khan proving himself totally unfit for the post of ruler.

 

With the overthrow of Chinese rule in 1865 by Yakub Beg (1820–1877), the manufacturing industries of Kashgar are supposed to have declined.

 

Yaqub Beg entered into relations and signed treaties with the Russian Empire and the British Empire, but when he tried to get their support against China, he failed.

 

Kashgar and the other cities of the Tarim Basin remained under Yakub Beg’s rule until May 1877, when he died at Korla. Thereafter Kashgaria was reconquered by the forces of the Qing general Zuo Zongtang during the Qing reconquest of Xinjiang.

 

QING RULE

There were eras in Xinjiang's history where intermarriage was common, "laxity" which set upon Uyghur women led them to marry Chinese men and not wear the veil in the period after Yaqub Beg's rule ended, it is also believed by Uyghurs that some Uyghurs have Han Chinese ancestry from historical intermarriage, such as those living in Turpan.

 

Even though Muslim women are forbidden to marry non-Muslims in Islamic law, from 1880-1949 it was frequently violated in Xinjiang since Chinese men married Muslim Turki (Uyghur) women, a reason suggested by foriengers that it was due to the women being poor, while the Turki women who married Chinese were labelled as whores by the Turki community, these marriages were illegitimate according to Islamic law but the women obtained benefits from marrying Chinese men since the Chinese defended them from Islamic authorities so the women were not subjected to the tax on prostitution and were able to save their income for themselves. Chinese men gave their Turki wives privileges which Turki men's wives did not have, since the wives of Chinese did not have to wear a veil and a Chinese man in Kashgar once beat a mullah who tried to force his Turki Kashgari wife to veil. The Turki women also benefited in that they were not subjected to any legal binding to their Chinese husbands so they could make their Chinese husbands provide them with as much their money as she wanted for her relatives and herself since otherwise the women could just leave, and the property of Chinese men was left to their Turki wives after they died. Turki women considered Turki men to be inferior husbands to Chinese and Hindus. Because they were viewed as "impure", Islamic cemeteries banned the Turki wives of Chinese men from being buried within them, the Turki women got around this problem by giving shrines donations and buying a grave in other towns. Besides Chinese men, other men such as Hindus, Armenians, Jews, Russians, and Badakhshanis intermarried with local Turki women. The local society accepted the Turki women and Chinese men's mixed offspring as their own people despite the marriages being in violation of Islamic law. Turki women also conducted temporary marriages with Chinese men such as Chinese soldiers temporarily stationed around them as soldiers for tours of duty, after which the Chinese men returned to their own cities, with the Chinese men selling their mixed daughters with the Turki women to his comrades, taking their sons with them if they could afford it but leaving them if they couldn't, and selling their temporary Turki wife to a comrade or leaving her behind.

 

An anti-Russian uproar broke out when Russian customs officials, 3 Cossacks and a Russian courier invited local Turki (Uyghur) prostitutes to a party in January 1902 in Kashgar, this caused a massive brawl by the inflamed local Turki Muslim populace against the Russians on the pretense of protecting Muslim women because there was anti-Russian sentiment being built up, even though morality was not strict in Kashgar, the local Turki Muslims violently clashed with the Russians before they were dispersed by guards, the Chinese sought to end to tensions to prevent the Russians from building up a pretext to invade.

 

After the riot, the Russians sent troops to Sarikol in Tashkurghan and demanded that the Sarikol postal services be placed under Russian supervision, the locals of Sarikol believed that the Russians would seize the entire district from the Chinese and send more soldiers even after the Russians tried to negotiate with the Begs of Sarikol and sway them to their side, they failed since the Sarikoli officials and authorities demanded in a petition to the Amban of Yarkand that they be evacuated to Yarkand to avoid being harassed by the Russians and objected to the Russian presence in Sarikol, the Sarikolis did not believe the Russian claim that they would leave them alone and only involved themselves in the mail service.

 

Many of the young Kashgari women were most attractive in appearance, and some of the little girls quite lovely, their plaits of long hair falling from under a jaunty little embroidered cap, their big dark eyes, flashing teeth and piquant olive faces reminding me of Italian or Spanish children. One most beautiful boy stands out in my memory. He was clad in a new shirt and trousers of flowered pink, his crimson velvet cap embroidered with gold, and as he smiled and salaamed to us I thought he looked like a fairy prince. The women wear their hair in two or five plaits much thickened and lengthened by the addition of yak's hair, but the children in several tiny plaits.

 

The peasants are fairly well off, as the soil is rich, the abundant water-supply free, and the taxation comparatively light. It was always interesting to meet them taking their live stock into market. Flocks of sheep with tiny lambs, black and white, pattered along the dusty road; here a goat followed its master like a dog, trotting behind the diminutive ass which the farmer bestrode; or boys, clad in the whity-brown native cloth, shouted incessantly at donkeys almost invisible under enormous loads of forage, or carried fowls and ducks in bunches head downwards, a sight that always made me long to come to the rescue of the luckless birds.

 

It was pleasant to see the women riding alone on horseback, managing their mounts to perfection. They formed a sharp contrast to their Persian sisters, who either sit behind their husbands or have their steeds led by the bridle; and instead of keeping silence in public, as is the rule for the shrouded women of Iran, these farmers' wives chaffered and haggled with the men in the bazar outside the city, transacting business with their veils thrown back.

 

Certainly the mullas do their best to keep the fair sex in their place, and are in the habit of beating those who show their faces in the Great Bazar. But I was told that poetic justice had lately been meted out to one of these upholders of the law of Islam, for by mistake he chastised a Kashgari woman married to a Chinaman, whereupon the irate husband set upon him with a big stick and castigated him soundly.

 

That a Muslim should take in marriage one of alien faith is not objected to; it is rather deemed a meritorious act thus to bring an unbeliever to the true religion. The Muslim woman, on the other hand, must not be given in marriage to a non-Muslim; such a union is regarded as the most heinous of sins. In this matter, however, compromises are sometimes made with heaven: the marriage of a Turki princess with the emperor Ch'ien-lung has already been referred to; and, when the present writer passed through Minjol (a day's journey west of Kashgar) in 1902, a Chinese with a Turki wife (? concubine) was presented to him.

 

FIRST EAST TURKESTAN REPUBLIC

Kashgar was the scene of continual battles from 1933 to 1934. Ma Shaowu, a Chinese Muslim, was the Tao-yin of Kashgar, and he fought against Uyghur rebels. He was joined by another Chinese Muslim general, Ma Zhancang.

 

BATTLE OF KASHGAR (1933)

Uighur and Kirghiz forces, led by the Bughra brothers and Tawfiq Bay, attempted to take the New City of Kashgar from Chinese Muslim troops under General Ma Zhancang. They were defeated.

 

Tawfiq Bey, a Syrian Arab traveler, who held the title Sayyid (descendent of prophet Muhammed) and arrived at Kashgar on August 26, 1933, was shot in the stomach by the Chinese Muslim troops in September. Previously Ma Zhancang arranged to have the Uighur leader Timur Beg killed and beheaded on August 9, 1933, displaying his head outside of Id Kah Mosque.

 

Han chinese troops commanded by Brigadier Yang were absorbed into Ma Zhancang's army. A number of Han chinese officers were spotted wearing the green uniforms of Ma Zhancang's unit of the 36th division, presumably they had converted to Islam.

 

BATTLE OF KASHGAR (1934)

The 36th division General Ma Fuyuan led a Chinese Muslim army to storm Kashgar on February 6, 1934, attacking the Uighur and Kirghiz rebels of the First East Turkestan Republic. He freed another 36th division general, Ma Zhancang, who was trapped with his Chinese Muslim and Han Chinese troops in Kashgar New City by the Uighurs and Kirghiz since May 22, 1933. In January, 1934, Ma Zhancang's Chinese Muslim troops repulsed six Uighur attacks, launched by Khoja Niyaz, who arrived at the city on January 13, 1934, inflicting massive casualties on the Uighur forces. From 2,000 to 8,000 Uighur civilians in Kashgar Old City were massacred by Tungans in February, 1934, in revenge for the Kizil massacre, after retreating of Uighur forces from the city to Yengi Hisar. The Chinese Muslim and 36th division Chief General Ma Zhongying, who arrived at Kashgar on April 7, 1934, gave a speech at Id Kah Mosque in April, reminding the Uighurs to be loyal to the Republic of China government at Nanjing. Several British citizens at the British consulate were killed or wounded by the 36th division on March 16, 1934.

 

PEOPLE´S REPUBLIC OF CHINA

Kashgar was incorporated into the People's Republic of China in 1949. During the Cultural Revolution, one of the largest statues of Mao in China was built in Kashgar, near People's Square. In 1986, the Chinese government designated Kashgar a "city of historical and cultural significance". Kashgar and surrounding regions have been the site of Uyghur unrest since the 1990s. In 2008, two Uyghur men carried out a vehicular, IED and knife attack against police officers. In 2009, development of Kashgar's old town accelerated after the revelations of the deadly role of faulty architecture during the 2008 Sichuan earthquake. Many of the old houses in the old town were built without regulation, and as a result, officials found them to be overcrowded and non-compliant with fire and earthquake codes. When the plan started, 42% of the city's residents lived in the old town. With compensation, residents of faulty buildings are being counseled to move to newer, safer buildings that will replace the historic structures in the $448 million plan, including high-rise apartments, plazas, and reproductions of ancient Islamic architecture. The European Parliament issued a resolution in 2011 calling for "culture-sensitive methods of renovation." The International Scientific Committee on Earthen Architectural Heritage (ISCEAH) has expressed concern over the demolition and reconstruction of historic buildings. ISCEAH has, additionally, urged the implementation of techniques utilized elsewhere in the world to address earthquake vulnerability.

 

Following the July 2009 Urumqi riots, the government focused on local economic development in an attempt to ameliorate ethnic tensions in the greater Xinjiang region. Kashgar was made into a Special Economic Zone in 2010, the first such zone in China's far west. In 2011, a spate of violence over two days killed dozens of people. By May 2012 two-thirds of the old city had been demolished, fulfilling "political as well as economic goals." In July 2014 the Imam of the Id Kah Mosque, Juma Tayir, was assassinated in Kashgar.

 

CLIMATE

Kashgar features a desert climate (Köppen BWk) with hot summers and cold winters, with large temperature differences between those two seasons: The monthly 24-hour average temperature ranges from −5.3 °C in January to 25.6 °C in July, while the annual mean is 11.84 °C. Spring is long and arrives quickly, while fall is somewhat brief in comparison. Kashgar is one of the driest cities on the planet, averaging only 64 millimetres of precipitation per year. The city’s wettest month, July, only sees on average 9.1 millimetres of rain. Because of the extremely arid conditions, snowfall is rare, despite the cold winters. Records have been as low as −24.4 °C in January and up to 40.1 °C in July. The frost-free period averages 215 days. With monthly percent possible sunshine ranging from 50% in March to 70% in September, the city receives 2,726 hours of bright sunshine annually.

 

DEMOGRAPHICS

Kashgar is predominately peopled by Muslim Uyghurs. Compared to Ürümqi, Xinjiang's capital and largest city, Kashgar is less industrial and has significantly fewer Han Chinese residents.

 

ECONOMICS AND SOCIETY

The city has a very important Sunday market. Thousands of farmers from the surrounding fertile lands come into the city to sell a wide variety of fruit and vegetables. Kashgar’s livestock market is also very lively. Silk and carpets made in Hotan are sold at bazaars, as well as local crafts, such as copper teapots and wooden jewellery boxes.

 

In order to boost the economy in Kashgar region, the government classified the area as the sixth Special Economic Zone of China in May 2010.

 

Mahmud al-Kashgari (Turkish: Kâşgarlı Mahmud) (Mahmut from Kashgar) wrote the first Turkic–Arabic Exemplary Dictionary called Divan-ı Lugat-it Türk[citation needed]

 

The movie The Kite Runner was filmed in Kashgar. Kashgar and the surrounding countryside stood in for Kabul and Afghanistan, since filming in Afghanistan was not possible due to safety and security reasons.

 

SIGHTS

Kashgar's Old City has been called "the best-preserved example of a traditional Islamic city to be found anywhere in Central Asia". It is estimated to attract more than one million tourists annually.

 

- Id Kah Mosque, the largest mosque in China, is located in the heart of the city.

- People's Park, the main public park in central Kashgar.

- An 18 m high statue of Mao Zedong in Kashgar is one of the few large-scale statues of Mao remaining in China.

- The tomb of Afaq Khoja in Kashgar is considered the holiest Muslim site in Xinjiang. Built in the 17th century, the tiled mausoleum 5 km northeast of the city centre also contains the tombs of five generations of his family. Abakh was a powerful ruler, controlling Khotan, Yarkand, Korla, Kucha and Aksu as well as Kashgar. Among some Uyghur Muslims, he was considered a great Saint (Aulia).

- Sunday Market in Kashgar is renowned as the biggest market in central Asia; a pivotal trading point along the Silk Road where goods have been traded for more than 2,000 years. The market is open every day but Sunday is the largest.

 

TRANSPORTATION

AIR

Kashgar Airport serves mainly domestic flights, the majority of them from Urumqi. The only scheduled international flights are passenger and cargo services with Pakistan's capital Islamabad.

 

RAIL

Kashgar has the westernmost railway station in China. It is connected to the rest of China's rail network via the Southern Xinjiang Railway, which was built in December 1999. Kashgar–Hotan Railway opened for passenger traffic in June 2011, and connected Kashgar with cities in the southern Tarim Basin including Shache (Yarkand), Yecheng (Kargilik) and Hotan. Travel time to Urumqi from Kashgar is approximately 25 hours, while travel time to Hotan is approximately ten hours.

 

The investigation work of a further extension of the railway line to Pakistan has begun. In November 2009, Pakistan and China agreed to set up a joint venture to do a feasibility study of the proposed rail link via the Khunjerab Pass.

 

Proposals for a rail connection to Osh in Kyrgyzstan have also been discussed at various levels since at least 1996.

 

In 2012, a standard gauge railway from Kashgar via Tajikistan and Afghanistan to Iran and beyond has been proposed.

 

ROAD

The Karakorum highway (KKH) links Islamabad, Pakistan with Kashgar over the Khunjerab Pass. The China–Pakistan Economic Corridor is a multibillion-dollar project was that will upgrade transport links between China and Pakistan, including the upgrades to the Karakorum highway. Bus routes exist for passenger travel south into Pakistan. Kyrgyzstan is also accessible from Kashgar, via the Torugart Pass and Irkeshtam Pass; as of summer 2007, daily bus service connects Kashgar with Bishkek’s Western Bus Terminal. Kashgar is also located on China National Highways G314 (which runs to Khunjerab Pass on the Sino−Pakistani border, and, in the opposite direction, towards Ürümqi), and G315, which runs to Xining, Qinghai from Kashgar.

 

WIKIPEDIA

立法會監察西九文化區計劃推行情況聯合小組委員會參觀西九文化區

立法会监察西九文化区计划推行情况联合小组委员会参观西九文化区

LegCo Joint Subcommittee to Monitor the Implementation of the West Kowloon Cultural District Project visits West Kowloon Cultural District (2016.12.12)

In order to address the problem of water scarcity in Swabi District of Khyber Pakhtunkhwa province, #Alkhidmat Foundation Pakistan Khyber Pakhtunkhwa chapter has implemented another water project in Village Topy. This water project is expected to provide clean water for drinking and domestic usage to almost 23 families living in this village.

As usual, I was behind the wheel of my PowerBook shortly after waking. And as usual for the past couple of days, the "R" key simply wasn't pulling with the team.

 

I got out my little drawer of dental tools, chose an implement designed in 1968 specifically for the extraction of PowerBook keycaps, popped the "R"...

 

And...

 

Er...

 

It looked pretty freaking gross under there.

 

I popped some adjacent keys just to see how far the mess went. And before I knew it, I'd performed a complete QWERTY resection.

 

Friends, it looked like a crime scene. Bad actors and actresses armed with green lasers soon set up shop and shot a few stilted scenes from an upcoming episode of CSI. The keybed was full of forensic evidence: arm hairs, eyebrow hairs, beard clippings, sideburn hairs...suffice to say that the whole menagerie from the neck up and the elbows down was duly represented. I even found a lonnnnnng hair from my head, which by some ungodly process had insinuated itself inside and wrapped around several keys, like a tapeworm or something,

 

I was also reminded of all of the meals and snacks I've eaten in front of this keyboard, and the fact that Lilith 7 is nearly three years old.

 

"Aha," I thought. "Perhaps this is why I've been having regular keyboard problems for the past few months."

 

Yes, I took a picture of the complete horror show. I have seen it on my screen at full resolution. After some thought and consultation with an interdenominal panel of area clergymen, I've concluded that the most ethical choice is to not post it.

 

But here's the "After" picture. I popped the keycaps, I used dental tools and tweezers to remove all the visible hairs and crumbs and cruft, then I swabbed the decks with Q-Tips and a magical cleaning solution that cuts through the grime and gunk and yet is perfectly safe for use on electronics. I can't divulge the secret recipe, but if you have lots of hydrogen and oxygen around the house, you're well on your way.

 

Then I used the middle tool to carefully pop each of those white scissor-hinges. And one by one, I'd scrape, tease, tweeze, and swab underneath.

 

I was at this for hours. Ultimately, I extracted enough material to make either a large cat toy or a small cat.

 

After putting everything back together again, the keyboard sure felt better but the "R" was still a little weird and the "I" -- which gave me plenty of guff last month -- had joined it on the Being A Great Big Jerk And Not Helping Andy Even A Little Tiny Bit list.

 

Damn, damn, damn. Maybe there's something underneath the keybed layer. Maybe it's just a nipple problem. About a half-dozen of them were loose and they're damned-near impossible to reinstall properly.

 

Lilith 7 is indeed nearing its retirement age -- the DVD burner gave up the ghost last year and after Microsoft Office is released as a universal binary, PowerPC Macs will find it harder and harder to keep up -- but I'm hoping to keep it on the payroll until the next Macworld Expo.

 

But it's not easy to keep Lilith going. The Powerbook is a terrific design; it's just that it was never designed for easy repairs. Even just replacing the hard drive was a freaking nightmare. Swapping out the keyboard looks to be damned-near impossible. Even if I can find someone More Clever Than I to do it for me, $300 or so for the new part plus reasonable labor is probably way too much to spend on an employee who (very rightly) spends most of its time telling fellow staffmembers about the cabin cruiser it's going to buy and how it's going to spend its first four months away from the day-to-day grind.

 

Nothing gold can stay, Ponyboy...

Este santuário está

implementado numa vasta

área consagrada ao culto

Mariano e constitui um pólo

de dinamização de

numerosas actividades de

espiritualidade, recolhimento

e apoio social. Na sua

génese, está a resposta das

populações do nordeste

transmontano à mensagem

de Fátima, através de uma

acção liderada por um

sacerdote natural da região: o

P. Manuel Joaquim Ochôa.

Começou a ser edificado em

1961. Para a sua construção

foi necessária a colaboração

de todo o povo de Cerejais,

homens e mulheres; eles com

quatrocentos carros de bois

de pedra e elas com o transporte de toda a água necessária à construção,

muita da qual foi transportada em cântaros, à cabeça.

Além da capela principal, fazem parte do conjunto do santuário:

l O Calvário (fig.1.1) com uma capelinha onde se encontra um conjunto

escultórico, em tamanho natural, que representa o encontro da Mãe

Dolorosa com o seu Divino Filho.

l Uma Via-sacra que percorre o caminho entre a Capela e o Calvário e

cujas cruzes foram esculpidas em granito da aldeia de Romeu.

Dois anos mais tarde, em 28 de Maio de 1967, celebrou-se a “festa dos

Bispos” como ficou conhecida a inauguração dos quinze Mistérios do

Rosário, que estão representados por outras tantas figuras esculpidas que

se distribuem à beira do caminho entre a capela e a Loca do Cabeço. Com

efeito, nas cerimónias desta inauguração, estiveram presentes os bispos

de Bragança-Miranda, Leiria, Lamego e Dili.

Em 1976 foi edificado o primeiro pavilhão da Casa dos Pastorinhos e foi

ampliada a torre sineira.

1977 foi o ano da comemoração do 60º aniversário das aparições em

Fátima e o Santuário dos Cerejais foi o ponto central das comemorações

na diocese de Bragança-Miranda.

seu desejo ao rei que logo pensou juntar o útil ao agradável: fez a vontade

à esposa e aproveitou o pretexto para construir uma fortificação militar nas

proximidades, dado que se tratava de um local estratégico para a

segurança do reino.

A administração da capela e dos seus folgados proventos determinados

por D. Dinis foi entregue aos frades beneditinos do mosteiro do Castro da

Avelãs, que se localiza a cerca de 30 km de distância, próximo a Bragança.

No reinado de D. João III, foi construída a catedral de Miranda, que passou

a ser a sede da diocese para quem passou a administração do santuário.

Durante todos estes anos, as actividades de culto foram promovidas pela

confraria que contava sempre com um mordomo castelhano, o que

confirma a grande influência que o santuário exerce do outro lado da

fronteira. Do lado espanhol o Santuário é designado por “La Ribeiriña”.

Apesar da grande quantidade de romeiros e da celebração anual das

grandes romarias, o templo chegou ao final do século XIX num estado de

apreciável degradação. Providencialmente surgiu um benemérito, próspero

emigrante no Brasil, natural de Castrelos, de seu nome António do Carmo

Pires.

5l-henrique.blogspot.pt/2013/06/alfandega-da-fe-cerejais-...

Participants during the Session "Implementing Stakeholder Capitalism 2" at the World Economic Forum, Annual Meeting of the Global Future Councils 2019. Copyright by World Economic Forum / Benedikt von Loebell

Paranapiacaba: Origem: Wikipédia, a enciclopédia livre.

Por concessão, um grupo inglês explorou o sistema ferroviário na Serra do Mar. E o primeiro sistema implementado foi o sistema funicular: com cabos e máquinas fixas. A primeira linha, com onze quilômetros de extensão, foi inaugurada em 1867 pelo grupo São Paulo Railway. Ela começou a ser construída em 1862 e teve como um dos maiores acionistas e idealizadores o lendário Barão de Mauá. Em 1859, ele chamou o engenheiro ferroviário britânico James Brunlees, que veio ao Brasil e deu viabilidade ao projeto. A execução de tal projeto foi de responsabilidade de outro engenheiro inglês, Daniel Makinson Fox. Um ponto curioso é que pela instabilidade do terreno, a construção da estrada de ferro foi quase artesanal. Não se utilizou explosivos por medo de desmoronamento. As rochas foram cortadas com talhadeiras e pequenas ferramentas manuais. Paredões de até 3 metros e 20 centímetros de altura foram construídos ao logo do traçado da estrada de ferro. A segunda linha começou a funcionar em 1900. Além de dar mais força ao sistema, os cabos e as máquinas fixas economizam energia para a operação dos trens. No entanto, vários acidentes eram registrados, principalmente pelo rompimento dos cabos. Havia uma espécie de freio, a tenaz, que agarrava os cabos para evitar a saída dos trens dos trilhos. Nem sempre o sistema, no entanto, funcionava de maneira satisfatória. Em 1956, um grande acidente foi evitado pelo maquinista na época, Romão Justo Filho, nascido em Paranapiacaba no mês de março de 1911, filho de maquinista também. Se a composição descarrilasse, cerca de 150 pessoas poderiam perder a vida. Através da utilização correta do sistema da tenaz, Romão foi “agarrando” aos poucos o cabo até que o trem parasse.

Os cabos do locobreque levavam desenvolvimento e riqueza para a região do ABC Paulista e de Santos. Tanto é que a companhia inglesa criou em 1896 uma vila essencialmente de ferroviários, com construções de madeira no estilo inglês. Em 1907, a Vila foi chamada de Paranapiacapa, mas até 1945 a estação continuou a ser chamada de Alto da Serra. A Vila possuía todos os recursos da época para os maquinistas, fiscais e “foguistas” – responsáveis pela alimentação da fornalha da máquina fixa e da máquina dos trens. Além de um mercado, de um posto de saúde, de um vagão-ambulância e até um vagão funerário, onde o velório era feito dentro da composição entre Santos e Paranapiacaba, os funcionários possuíam um centro de recreação, o União Lira Serrano, e um Campo de Futebol. No União Lira Serrano eram exibidos filmes, shows musicais e realizados bailes temáticos. A concessão da linha da Serra do Mar não foi apenas glórias e desenvolvimento. Fatos até hoje não explicados satisfatoriamente marcaram a história dos trilhos por onde circularam os Locobreques. Exemplos são os incêndios da Estação da Luz, dois dias antes da primeira etapa da concessão dos ingleses terminar, em 1946, e na velha estação de Paranapiacaba, em 1981. Antes mesmo do incêndio, a estação já havia sido desativada em 1977 e substituída pelo prédio atual. O relógio estilo inglês foi poupado no incêndio e deslocado para uma torre mais alta que a anterior. Nos dois incêndios, tanto na Estação da Luz quanto em Paranapiacaba, a suspeita principal é de motivação criminosa. Milhões de reais foram gastos para a reconstrução da Estação da Luz, que passou por décadas ainda sentido os efeitos do incêndio. Tanto é que ela teve de ser restaurada. A obra de restauração completa foi entregue somente em 2004, data dos 450 anos da cidade de São Paulo. A Estação da Luz teve três etapas fundamentais: Ela foi inaugurada em 1867, num pequeno prédio na região central da capital paulista. A demanda de passageiros foi aumentando aos poucos, e cerca de 15 anos depois o pequeno prédio foi demolido e um outro maior foi construído. A cidade crescia muito rapidamente e a estação teve de aumentar ainda mais. Em 1890 começaram as obras da estação na configuração atual. Em 1900, o segundo prédio antigo foi demolido e em 1901, a nova estação foi inaugurada. Obras constantes de modificações e ampliações foram realizadas ao longo das décadas na Estação da Luz, já que além da demanda de passageiros ser maior, o número de linhas férreas urbanas também cresceu. Antes mesmo do Locobreque, na Serra do Mar, uma primitiva máquina de madeira, também tracionada por cabos fazia o transporte entre os cinco patamares. Era a Serrabreque. Durante a operação da Serrabreque, Barão de Mauá era um dos administradores. Posteriormente, na vila de Paranapiacaba, os ingleses, no alto de uma subida, construíram uma mansão, que servia de centro de controle operacional. Apelidada pelos ferroviários de "Castelinho", a posição do local proporcionava uma privilegiada visão do sistema e de toda a estrutura da vila de Paranapiacaba. O sistema ferroviário da Serra do Mar era composto por diversos túneis, que eram alvos de lendas e histórias assombradas disseminadas pelos próprios ferroviários. Algumas dessas lendas tiveram origem no fato de muitos operários terem morrido na construção desses túneis.

Pátio ferroviário, estações e relógio:

A São Paulo Railway inaugurou sua linha férrea em 16 de fevereiro de 1867. Servia como transporte de passageiros e meio de localizada na então freguesia de São Bernardo. No ano de 1898, foi erguida uma nova estação com madeira, ferro e telhas francesas trazidos da Inglaterra. Esta estação tinha, como característica principal, o grande relógio fabricado pela Johnny Walker Benson, de Londres, que se destacava no meio da neblina muito comum naquela região. Com o aumento do volume e peso da carga transportada, foi iniciada em 1896 a duplicação da linha férrea, paralela à primeira, a fim de atender à crescente demanda. Essa nova linha, também denominada de Serra Nova, era formada por 5 planos inclinados e 5 patamares, criando um novo sistema funicular. Os assim chamados novos planos inclinados atravessavam 11 túneis em plena rocha, enfrentando o desnível de 796 metros que se iniciava no sopé da serra, em Piaçagüera, no município de Cubatão. O traçado da ferrovia foi retificado e suavizado e ampliaram-se os edifícios operacionais. A inauguração deu-se em 28 de dezembro de 1901. A primeira estação foi desativada e reutilizada, posteriormente, como cooperativa dos planos inclinados. A 15 de julho de 1945, a "Estação do Alto da Serra" passa a se denominar "Estação de Paranapiacaba". A 13 de outubro de 1946, a São Paulo Railway foi encampada pela União, criando-se a "Estrada de Ferro Santos-Jundiaí". Somente em 1950 a rede passa a unir-se à Rede Ferroviária Federal. Em 1974, é inaugurada o sistema de cremalheira aderência. No ano de 1977, a segunda estação foi desativada, dando lugar à atual estação. O relógio foi transferido do alto da estação anterior para a base de tijolo de barro atual. A 14 de janeiro de 1981, ocorreu um incêndio na antiga estação, destruindo-a completamente. O sistema funicular foi desativado em 1982. Em 2010, o Correio fez lançamento de selo postal ostentando o patrimônio ferroviário de Paranapiacaba.

Museu do funicular:

Trata-se da exibição das máquinas fixas do quinto patamar da segunda linha e a do quarto patamar da primeira linha, que transportavam o trem por meio do sistema funicular.

No museu, há, também, a exposição de diversos objetos de uso ferroviário, fotos e fichas funcionais de muitos ex-funcionários da ferrovia.

O locobreque:

O "locobreque" tinha a função de frear a composição na descida da serra e simultaneamente empurrava outra composição que subia. O cabo entre as duas máquinas passava por uma grande roda volante, chamada de "máquina-fixa" que ficava em cada um dos cinco patamares. Do nome inglês original, loco-brake, a máquina funcionava pela queima de carvão ou madeira numa fornalha, abastecida pelo foguista, que trabalhava ao lado do maquinista. As máquinas "locobreque" foram construídas em 1901 por Robert Stephenson & Co. Ltd. O sistema funicular proporcionava maior economia de energia gasta pelo "locobreque" e possibilitava o desempenho do trem nos aclives e declives. Havia uma inclinação de 8 graus entre cada um dos cinco patamares. Quando subia a Serra do Mar, o "locobreque" empurrava os vagões, que ficavam na frente da máquina. Quando descia, ele segurava os vagões, que ficavam atrás da máquina. Como o trem não tinha marcha-ré, havia um sistema chamado popularmente de "viradouro", através do qual os funcionários invertiam o sentido da locomotiva, girando a máquina em torno de si mesma. Antes do "locobreque" havia uma primitiva máquina de madeira, também tracionada por cabos, que fazia o transporte entre os cinco patamares. Era o "serrabreque". Durante a operação do "serrabreque", o Barão de Mauá ainda era um dos financistas da companhia. Até a metade do século XX, o transporte ferroviário era sinônimo de luxo. E um dos marcos foi o trem Cometa, que fazia a linha Santos – São Paulo. O trem possuía serviço de bordo e poltronas leito, como as de ônibus. Além dele, também havia os trens Estrela, Planeta e Litorina (Semi-luxo).

Museu do castelo:

Essa residência, também denominada de "Castelinho", situa-se entre a Vila Velha e a Vila Martin Smith. Localizada no alto de uma colina, com uma excelente vista privilegiada para toda a vila ferroviária, foi construída por volta de 1897 para ser a residência do engenheiro-chefe, que gerenciava o tráfego de trens na subida e descida da Serra do Mar, o pátio de manobras, as oficinas e os funcionários residentes na vila. Sua imponência simbolizava a liderança e a hierarquia que os ingleses impuseram a toda a vila; ela é avistada de qualquer ponto de Paranapiacaba. Dizia-se que de suas janelas voltadas para todos os lados de Paranapiacaba, o engenheiro-chefe fiscalizava a vida de seus subordinados, não hesitando em demitir qualquer solteiro que estivesse nas imediações das casas dos funcionários casados. No decorrer de mais de um século de uso, foram feitas várias reformas e tentativas de recuperação de seu aspecto original; as maiores reformulações foram realizadas nas décadas de 1950 e 1960. Foi restaurado pela prefeitura de Santo André em parceria com a World Monuments Fund.

Casas dos engenheiros:

Característica da arquitetura hierarquizada de Paranapiacaba, as casas habitadas pelos engenheiros e suas famílias eram de alto padrão. Grandes e avarandadas, foram construídas em madeira nos tempos da São Paulo Railway, com plantas baixas individualizadas; depois, em alvenaria nos tempos da Rede Ferroviária Federal, com mesmo padrão de plantas. Muitas sofreram reformas em vários momentos, principalmente com a chegada da RFFSA. Uma das caracteríticas que chama a atenção é a cobertura do imóvel, pois somente com estudos elaborados pelos conselhos de reconhecimento, concluiu-se que o material das telhas não era ardósia, e sim fibrocimento, introduzidos provavelmente a partir da década de 50 entre alguma das reformas que sofreram.

Casas de solteiros:

Características da arquitetura hierarquizada de Paranapiacaba, as casas de solteiros eram conhecidas como barracos. Foram construídas em madeira, exceto duas em alvenaria. Essa tipologia foi criada pela São Paulo Railway, e a Rede Ferroviária Federal deu continuidade, construindo-as em alvenaria. A planta dessas casas possui

dormitórios, sanitários e cozinha para pequenas refeições, serviam para alojar o grande fluxo de homens solteiros, que preenchiam as vagas de ferroviários. Havia poucos sanitários e chuveiros, já que os trabalhadores se revezavam em turnos.

 

Gov. Earl Ray Tomblin will join officials on Wednesday, August 24, 2016, in Huntington, from the Appalachian Regional Commission (ARC) and the U.S. Economic Development Administration, along with local partners, for an announcement regarding ARC POWER Grant awards.

 

Below is a list of the West Virginia projects receiving funds:

 

Coalfield Development Corporation

$1,870,000

Natural Capital Investment Fund

$1,250,000

New River Gorge Regional Development Authority

$967,500

Mercer County Regional Airport

$1,500,000

Hatfield-McCoy Trail

$1,372,275

EntreEd K-14

$2,196,450

Randolph County Development Authority

$622,500

EdVenture Coding

$10,000

Hobet site planning

$200,000

TOTAL

$9,988,725

 

West Virginia Grants POWER Grant Descriptions:

 

$1,870,000 ARC grant to the Coalfield Development Corporation in Wayne, WV for the Appalachian Social Entrepreneurship Investment Strategy. ARC funds will be used to incubate job-creating social enterprises; scale-up Coalfield Development Corporation’s innovate 33-6-3 work-training/education/life skills workforce development model; and expand Coalfield Development Corporation’s service territory to other coal-impacted areas in Southern West Virginia. The award will create 85 new jobs and equip 60 trainees to pursue good-paying jobs in high-demand industries in the Appalachian Region, and will be supported by funding from the Claude Worthington Benedum Foundation.

 

$1,250,000 ARC grant to the Natural Capital Investment Fund, Inc. in Shepherdstown, WV for the Growing Triple Bottom Line Small Businesses in Coal Impacted Communities in Central Appalachia project. The ARC award will expand coal-impacted communities’ access to capital in Southern West Virginia by capitalizing a $4,000,000 tourism-related revolving loan fund, and develop a West Virginia New Markets Tax Credit Fund. The project will create 200 new jobs and 20 new businesses, bring $5,000,000 of leveraged private investment into the region, and will be supported by funding from the Claude Worthington Benedum Foundation.

 

$967,500 ARC grant to the New River Gorge Regional Development Authority in Beckley, WV for the New River Gorge Region - Developing an Entrepreneurial Economy project. ARC funds will be used to establish a sustainable technical assistance grant and revolving loan fund—which will assist start-up businesses with hands-on technical aspects of their operations—and to hire social enterprise and region-wide business coaches. The project will yield 15 new businesses, improve 294 existing businesses, create 225 new small business jobs, and utilize the capacity of a VISTA volunteer.

 

$1,500,000 ARC grant to the Bluewell Public Service District in Bluefield, WV for the Mercer County Regional Airport Development and Diversification Initiative. EDA is also awarding $1,000,000 as part of this project. ARC funds will be used to extend public water service along Route 52 and Airport Road to the Mercer County Regional Airport. In addition to providing essential infrastructure to the regional airport, the project will create 38 new jobs, and will capitalize on an existing regional asset by providing funding for a strategic plan that will position the airport and its adjoining 200 acres of flat, developable land as an economic driver for four counties in Southern West Virginia and Southwestern Virginia.

 

$1,372,275 ARC grant to the Hatfield McCoy Regional Recreation Authority in Man, WV for the Southern Coalfields Sustainable Tourism & Entrepreneurship Program. ARC funds will develop and implement a comprehensive program to expand tourism-related employment and businesses in southern West Virginia, and will foster Trail expansion in Kentucky and Virginia. In addition, the award provides for the deployment of a coordinated marketing effort, which will increase the region-wide economic impact of the Trails by $13,000,000 per year. The project will create 225 jobs and 50 new businesses along the Trails, and will be supported by funding from the Claude Worthington Benedum Foundation.

 

$2,196,450 ARC grant to the Consortium for Entrepreneurship Education in Charleston, WV for the EntreEd K-14: Every Student, Every Year project. The EntreEd program enables K-12 teachers to integrate entrepreneurial content and context into delivery of required standards in any subject or grade level. The project will educate the next generation of Appalachia’s workforce to create their own businesses to drive the local economy. ARC funds will expand the footprint of the proven EntreEd program into five additional counties in West Virginia, eleven counties in Kentucky, three counties in Ohio, one county in Tennessee, and two counties in Virginia. The program will be supported by expertise from the National Association for Community College Entrepreneurship (NACCE), project management from the EdVenture Group, and funding from the Claude Worthington Benedum Foundation. The EntreEd program will serve 15,000 K-12 Appalachian students in 50 individual schools and 7 community colleges over the life of the award.

 

$622,500 ARC grant to the Randolph County Development Authority in Elkins, WV for the Hardwood Cluster Manufacturing Expansion Project. EDA is also awarding $1,200,000 as part of this project. ARC funds will be utilized to expand a major cabinet manufacturer’s operation by 27,000 square feet—creating 45 new jobs and adding $2,500,000 in annual wages to the regional economy. In addition, the award will strengthen the Hardwood Alliance Zone – a nine-county region in Central West Virginia containing a cluster of hardwood businesses.

 

$10,000 ARC grant to the EdVenture Group to provide grant-writing assistance to apply for a POWER Implementation grant to train displaced workers in computer coding and other IT skills.

 

$200,000 ARC grant to provide funding for development of a strategic plan for the Hobet Surface Mine site in Boone and Lincoln Counties. The strategic plan will assist in maximizing the fullest use of the site for economic development.

 

Breakdown of States Receiving Funding:

 

Percentage distribution of grant funds

West Virginia- $9,988,725- 39.6%

Kentucky- $8,736,384- 34.6%

Virginia- $2,917,375- 11.6%

Ohio- $2,022,758- 8.0%

Alabama- $1,057,352- 4.2%

Pennsylvania- $500,000 - 2.0%

TOTAL- $25,222,594- 100.0%

 

ARC Implementation Award Summaries, 8-22-16

•$2,750,000 ARC grant to the Eastern Kentucky Concentrated Employment Program (EKCEP) in Hazard, KY for the TechHire Eastern Kentucky (TEKY) Initiative: Developing a Technology-Driven Workforce project. The project will serve young adults aged 17-29 who are out of school, and older adults who are unemployed, laid-off, or underemployed by offering several avenues to industry-led accelerated technology training, paid work-based internships, and employment opportunities in IT careers. This comprehensive workforce development program will train 200 new workers, create 160 jobs, and serve to bolster existing and emerging sectors that rely on a skilled information technology workforce in 23 Eastern Kentucky counties. The program will provide the trained workers necessary for a private technology company to expand its operations into Eastern Kentucky.

•$2,500,000 ARC grant to the University of Pikeville in Pikeville, KY for the Kentucky College of Optometry (KYCO). EDA is also awarding $4,974,100 as part of this project. ARC funds will be used to purchase equipment, instructional supplies, and other materials to help launch a new College of Optometry. The college will both grow the healthcare workforce and improve access to vision care in Central Appalachia. KYCO will be only the second optometry college in the Appalachian Region, and will primarily serve Eastern Kentucky, Southern West Virginia, and Southwestern Virginia. Within the first three years of the award, KYCO will graduate 60 optometrists, provide care to 12,000 patients, and bring $26,000,000 in direct economic impact to the regional economy.

•$2,196,450 ARC grant to the Consortium for Entrepreneurship Education in Charleston, WV for the EntreEd K-14: Every Student, Every Year project. The EntreEd program enables K-12 teachers to integrate entrepreneurial content and context into delivery of required standards in any subject or grade level. The project will educate the next generation of Appalachia’s workforce to create their own businesses to drive the local economy. ARC funds will expand the footprint of the proven EntreEd program into five additional counties in West Virginia, eleven counties in Kentucky, three counties in Ohio, one county in Tennessee, and two counties in Virginia. The program will be supported by expertise from the National Association for Community College Entrepreneurship (NACCE), project management from the EdVenture Group, and funding from the Claude Worthington Benedum Foundation. The EntreEd program will serve 15,000 K-12 Appalachian students in 50 individual schools and 7 community colleges over the life of the award.

•$2,022,133 ARC grant to the Mountain Association for Community Economic Development (MACED) in Berea, KY for the Economic Transition for Eastern Kentucky (ETEK) Initiative. The ARC award will expand fast-track retraining and entrepreneurial technical assistance services targeted to dislocated coal workers; establish an intern program aimed at placing former coal workers in the energy efficiency sector; and increase access to capital through a $1,000,000 venture capital loan fund. The project will create 200 new jobs and 100 new enterprises, serve 500 existing businesses, and bring $12,000,000 in leveraged financing to a 54-county region in Eastern Kentucky.

•$2,000,000 ARC grant to Ohio University in Athens, OH for the Leveraging Innovation Gateways and Hubs Toward Sustainability (LIGHTS) project. The ARC award will strengthen Southern Ohio’s entrepreneurial ecosystem by leveraging the capacity of four strategically located “Innovation Hubs” -- which provide facilities, equipment and design/engineering expertise to entrepreneurs – and five regional “Gateway Centers” that link local entrepreneurs to a broad array of support services throughout the ecosystem. The project will build on the successful TechGROWTH Ohio model, create 360 new jobs, 50 new small businesses, and bring $5,000,000 in leveraged private investment to the area.

•$1,870,000 ARC grant to the Coalfield Development Corporation in Wayne, WV for the Appalachian Social Entrepreneurship Investment Strategy. ARC funds will be used to incubate job-creating social enterprises; scale-up Coalfield Development Corporation’s innovate 33-6-3 on-the-job training/education/life skills workforce development model; and expand Coalfield Development Corporation’s service territory to other coal-impacted areas in Southern West Virginia. The award will create 85 new jobs and equip 60 trainees to pursue quality jobs in high-demand industries in the Appalachian Region, and will be supported by funding from the Claude Worthington Benedum Foundation.

•$1,500,000 ARC grant to Appalachian Sustainable Development in Abington, VA for the Central Appalachian Food Enterprise Corridor. This 5-state, 43-county project will develop a coordinated local foods distribution network throughout Central Appalachia, and will connect established and emerging producers in Ohio, West Virginia, Tennessee, Southwest Virginia, and Eastern Kentucky to wholesale distribution markets. The ARC award will support planning, partner convening, and capacity building, as well as production and processing equipment, supplies, and labor costs, and will be supported by funding from the Just Transition Fund. The strengthened food corridor will act as regional economic driver -- creating 120 jobs, retaining 250 jobs, and ultimately creating 95 new businesses.

•$1,500,000 ARC grant to the Bluewell Public Service District in Bluefield, WV for the Mercer County Regional Airport Development and Diversification Initiative. EDA is also awarding $1,000,000 as part of this project. ARC funds will be used to extend public water service along Route 52 and Airport Road to the Mercer County Regional Airport. In addition to providing essential infrastructure to the regional airport, the project will create 38 new jobs, and will capitalize on an existing regional asset by providing funding for a strategic plan that will position the airport and its adjoining 200 acres of flat, developable land as an economic driver for four counties in Southern West Virginia and Southwestern Virginia.

•$1,464,251 ARC grant to the University of Kentucky Research Foundation in Lexington, KY for the Downtown Revitalization in the Promise Zone project. The ARC award -- partnering with the Community and Economic Development Initiative of Kentucky, the Foundation for Appalachian Kentucky, the Kentucky Promise Zone, Shaping Our Appalachian Region (SOAR), and the Kentucky Mainstreet Program – will help revitalize the downtowns of 8 distressed towns in the Southeastern Kentucky Promise Zone. The project will provide each community with tailored economic studies that identify economic opportunities, support strategic planning sessions to capitalize on those opportunities, provide financial support for key steps to implement those strategies, and build local leadership and business capacity. The project will create 24 new downtown businesses, 72 new jobs, and leverage $800,000 in private investment.

•$1,417,375 ARC grant to Southwest Virginia Community College (SWCC) in Cedar Bluff, VA for the Retraining Energy Displaced Individuals (REDI) Center for Dislocated Coal Miners program. The REDI program will provide fast-track reemployment services directly to displaced coal miners -- equipping them with the necessary skills to get back to work in a high-demand field, earning comparable wages to their previous employment. Through an intensive, accelerated program of coursework, workers can obtain credentialed skills in as little as four months, rather than the more traditional training periods of a year or more. Training will be focused on three sectors with local employment opportunities: advanced manufacturing, construction, and health technology. The program will certify 165 new trainees over the life of the award, and will be supported by funding from the Thompson Charitable Fund and the Virginia Tobacco Commission.

•$1,372,275 ARC grant to the Hatfield McCoy Regional Recreation Authority in Man, WV for the Southern Coalfields Sustainable Tourism & Entrepreneurship Program. ARC funds will develop and implement a comprehensive program to expand tourism-related employment and businesses in southern West Virginia, and will foster Hatfield McCoy Trail expansion in Kentucky and Virginia. In addition, the award provides for the deployment of a coordinated marketing effort, which will increase the region-wide economic impact of the Trails by $13,000,000 per year. The project will create 225 jobs and 50 new businesses along the Trails, and will be supported by funding from the Claude Worthington Benedum Foundation.

•$1,250,000 ARC grant to the Natural Capital Investment Fund, Inc. in Shepherdstown, WV for the Growing Triple Bottom Line Small Businesses in Coal Impacted Communities in Central Appalachia project. The ARC award will expand coal-impacted communities’ access to capital in Southern West Virginia by capitalizing a $4,000,000 tourism-related revolving loan fund and developing a West Virginia New Markets Tax Credit Fund. The project will create 200 new jobs and 20 new businesses, bring $5,000,000 of leveraged private investment into the region, and will be supported by funding from the Claude Worthington Benedum Foundation.

•$997,150 ARC grant to the Shoals Entrepreneurial Center in Florence, AL for the Shoals Shift project. ARC funds will be used to offer a wide range of entrepreneurial programming, including improved access to capital and credit and development of strategies to increase the profitability of the region’s start-ups and existing businesses through more efficient use of broadband technologies. The programming includes training and activities for community members and student entrepreneurs from middle schools all the way to the university level. Activities will take place in a nine-county region covering parts of northwest Alabama, northeast Mississippi, and south central Tennessee. The project is expected to help create or retain 110 jobs, start 20 new businesses, and leverage $10,000,000 in private investment.

•$967,500 ARC grant to the New River Gorge Regional Development Authority in Beckley, WV for the New River Gorge Region - Developing an Entrepreneurial Economy project. ARC funds will be used to establish a technical assistance support program -- which will assist start-up businesses with hands-on technical aspects of their operations -- and to hire social enterprise and region-wide business coaches. The project will yield 15 new businesses, improve 294 existing businesses, and create 225 new small-business jobs.

•$622,500 ARC grant to the Randolph County Development Authority in Elkins, WV for the Hardwood Cluster Manufacturing Expansion Project. EDA is also awarding $1,200,000 as part of this project. ARC funds will be utilized to expand a major cabinet manufacturer’s operation by 27,000 square feet -- creating 45 new jobs and adding $2,500,000 in annual wages to the regional economy. In addition, the award will strengthen the Hardwood Alliance Zone – a nine-county region in Central West Virginia containing a cluster of hardwood businesses.

•$500,000 ARC grant to Pennsylvania Wilds Center for Entrepreneurship, Inc. in Russell, PA for the Nature Tourism Cluster Development in the PA Wilds project. The ARC award will be used to create a coordinated regional cluster development system to capitalize on Pennsylvania’s numerous nature-tourism assets that spread across 2,000,000 acres in 12 counties. This strategy will drive attendance to these natural attractions, and will be leveraged by $500,000 in match investments to develop a network of small businesses to support the increased demand for products and services in the area.

  

ARC Technical Assistance Award Summaries

Through the POWER Initiative, ARC is making funds available to assist organizations to develop plans, assess needs and prepare proposals to build a stronger economy for Appalachia's coal-impacted communities.

•$200,000 ARC grant to the West Virginia Development Office for the Hobet Strategic Plan. West Virginia will receive technical assistance to develop a detailed economic assessment and strategic plan for the best use of the Hobet Surface Mine Site in Boone and Lincoln Counties, previously the largest surface mining operation in the state.

•$10,000 ARC grant to The EdVenture Group in Morgantown, West Virginia for the Creating Opportunities, Diversifying Economy for displaced coal miners (CODE) project to develop a sustainable plan for economic diversification. The project being developed is expected to serve 12 counties in West Virginia.

•$60,202 ARC grant to the Southern Research Institute in Birmingham, Alabama, for the development of a strategic plan focusing on entrepreneurship in coal-impacted counties in the Appalachian part of Alabama. Innovation and increasing business startup activity will be the primary focus.

•$22,758 ARC grant to Youngstown State University in Youngstown, Ohio, to analyze and develop a project plan for the Advanced Manufacturing Innovation and Commercialization Center. The project is expected to serve 14 counties in OH, PA, and WV.

  

POWER Special Projects Summaries

As part of the POWER Initiative, ARC is supporting several special projects to strengthen entrepreneurship, expand market opportunities, and address key issues in Appalachia's coal communities.

•$60,000 for a partnership with the National Association of Counties Research Foundation to provide additional technical assistance to 11 teams from Appalachian coal communities that participated in the EDA-funded Innovation Challenge for Coal-Reliant Communities Program. This support includes grant writing, feasibility studies, strategic plan development or updates and capacity building to facilitate strategic and sustainable investments. Community teams are located in Kentucky, Pennsylvania, Virginia, and West Virginia.

•$750,000 to continue a collaborative effort with the National Institute on Drug Abuse (NIDA) at the National Institutes of Health (NIH) and other federal partners to research opioid abuse and related problems of HIV and Hepatitis C (HCV) in Appalachia's coal communities.

•$400,000 for a partnership with the U.S. Environmental Protection Agency (EPA) and the U.S Department of Agriculture (USDA) to expand the Cool & Connected Initiative to help 10 Appalachian coal-impacted communities use broadband service to revitalize small-town main streets and promote economic development. Participating communities will receive technical assistance for strategic planning, as well as initial implementation support for the first steps of their plans. The communities are located in Alabama, Ohio, Pennsylvania, Tennessee, Virginia, and West Virginia.

•$352,000 to provide training, technical support, and expanded market opportunities to Appalachian-based coal supply chain companies through partnerships developed at MineExpo 2016, the world’s largest and most comprehensive exposition dedicated to mining equipment, products , and services. This trade show is part of the 2016 U.S. Commercial Service International Buyer Program schedule, which connects U.S. exhibitors with foreign buyer delegations at the show. ARC funds will be used to ensure the participation of companies from Appalachia and enable them to get international trade support tailored to the specific needs of the individual companies. Southern Alleghenies Planning and Development Commission in Altoona, Pennsylvania, is coordinating the ARC assistance.

 

Photos available for media use. All photos should be attributed “Photo courtesy of Office of the Governor.”

Taken outside Old Lucketts Store, Virginia

Soybeans grown by Norwood Farms owners and producers Don and son Grant Norwood who have been helped by U.S. Department of Agriculture (USDA) Farm Production and Conservation (FPAC) Natural Resources Conservation Service (NRCS) District Conservationist Ron Harrison to implement their crop rotation and residue management practices to reduce erosion leading to improved land use and crop production; they also practice no-till farming on nearly every acre in the operation, in Henry County, TN, on Sept 19, 2019.

 

The stover of remaining corn stalk stubs, leaves, and cobs that are expelled and and left behind the corn harvester becomes a cover crop. The stover can be seen between soybean crop.

 

Crop dusters adapted with a seed spreader can seed directly into standing corn and standing soybeans. This gives the seeds a chance to get established before it freezes. In the spring, the cover crop will grow up through the corn stover.

 

Norwood Farms have successfully established the building blocks of conservation with conservation crop rotation on the entire Norwood operation. The crops are rotated between corn, wheat, soybeans and in some cases, corn cover crops and soybeans cover crops. The practices are implemented to reduced erosion sediment in surface water and are leading to improved land use and crop production.

 

Conservation Crop Rotation (Practice Code 328) is a management practices where growing a planned sequence of various crops takes place on the same piece of land for a variety of conservation purposes. Crops included in conservation crop rotation include high-residue producing crops such as corn or wheat in rotation with low-residue- producing crops such as soybeans. Crop rotations vary with soil type, crops produced, farming operations, and how the crop residue is managed. The most effective crops for soil improvement is fibrous-rooted high-residue producing crops such as grass and small grain.

 

Residue and Tillage Management (Practice Code 329) is managing the amount, orientation and distribution of crop and other plant residue on the soil surface throughout the year. For our area, we are utilizing reduced tillage and no-till. Residue and Tillage Management should be used on all cropland fields, especially where excess sheet and rill erosion are a problem. Residue and tillage management is most effective when used with other conservation practices like grassed waterways, contouring, field borders, etc.

 

NRCS has a proud history of supporting America's farmers, ranchers, and forest landowners. For more than 80 years, we have helped people make investments in their operations and local communities to keep working lands working, boost rural economies, increase the competitiveness of American agriculture, and improve the quality of our air, water, soil, and habitat. As the USDA's primary private lands conservation agency, we generate, manage, and share the data, technology, and standards that enable partners and policymakers to make decisions informed by objective, reliable science. And through one-on-one, personalized advice, we work voluntarily with producers and communities to find the best solutions to meet their unique conservation and business goals. By doing so, we help ensure the health of our natural resources and the long-term sustainability of American agriculture.

 

Farm Production and Conservation (FPAC) is the Department's focal point for the nationâs farmers and ranchers and other stewards of private agricultural lands and non-industrial private forest lands. FPAC agencies implement programs designed to mitigate the significant risks of farming through crop insurance services, conservation programs, and technical assistance, and commodity, lending, and disaster programs.

 

The agencies and services supporting FPAC are Farm Service Agency (FSA), NRCS, and Risk Management Agency (RMA).

 

For more information please see www.usda.gov

 

USDA Photo by Lance Cheung.

Rural farm near Huntsdale in Boone County Missouri by Notley Hawkins. Taken with a Canon EOS 5D Mark III camera with a Canon EF16-35mm f/2.8L USM lens at ƒ/4.0 with a 108 second exposure at ISO 100. Processed with Adobe Lightroom CC.

 

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©Notley Hawkins

Jainism (/ˈdʒeɪnɪzəm/ or /ˈdʒaɪnɪzəm/), traditionally known as Jina Sashana or Jain dharma (Sanskrit: जैन धर्म), is an Indian religion that prescribes a path of nonviolence towards all living beings. Practitioners believe that nonviolence and self-control are the means by which they can obtain liberation from the cycle of births and deaths.

 

The word "Jain" is derived from the Sanskrit word Jina (meaning victor). A human being who has conquered all inner passions like attachment, desire, anger, pride, greed, etc. and therefore, possesses pure infinite knowledge (Kevala Jnana) is called Jina. Followers of the path practised and preached by Jinas are known as Jains.

 

Jainism is one of the oldest religions in the world. It has also been regarded as one of the most scientific of all religions. Jains trace their history through a succession of twenty-four teachers and revivers of Jain teachings known as tirthankaras with Rishabha as the first and Mahāvīra as the last of the current era.

 

DOCTRINE

NON-VIOLENCE (AHIMSA)

The principle of ahimsa is the most fundamental and well known aspect of Jain religious practice. The everyday implementation of ahimsa is more comprehensive than in other religions and is the hallmark for Jain identity. Non-violence is practiced first and foremost during interactions with other human beings, and Jains believe in avoiding harm to others through actions, speech and thoughts.

 

In addition to other humans, Jains extend the practice of nonviolence towards all living beings. As this ideal cannot be completely implemented in practice, Jains recognize a hierarchy of life, which gives more protection to humans followed by animals followed by insects followed by plants. For this reason, vegetarianism is a hallmark of Jain practice, with the majority of Jains practicing lacto-vegetarianism. If there is violence against animals during the production of dairy products, veganism is also encouraged (see Jain vegetarianism). After humans and animals, insects are the next living being offered protection in Jain practice with avoidance of intentional harm to insects emphasized. For example, insects in the home are often escorted out instead of killed. Intentional harm and the absence of compassion make an action more violent per Jainism.

 

After nonviolence towards humans, animals and insects, Jains make efforts not to injure plants any more than necessary. Although they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival. Strict Jains, including Jain monks and nuns, do not eat root vegetables such as potatoes, onions and garlic, because tiny organisms are injured when the plant is pulled up, and also because a bulb or tuber's ability to sprout is seen as characteristic of a living being.

 

Jainism has a very elaborate framework on types of life and includes life-forms that may be invisible. Per Jainism, the intent and emotions behind the violence are more important than the action itself. For example, if a person kills another living being out of carelessness and then regrets later, the karma bandhan (bondage of karma) is less versus when the person kills the same living being with anger, revenge, etc. The emotions (bhava) determine the bondage of karmas. A soldier acting in self defense is a different type of violence versus someone killing another person out of hatred or revenge.

 

Violence or war in self-defense may be justified, but this must only be used as a last resort after peaceful measures have been thoroughly exhausted. Mahatma Gandhi notably practiced and preached ahimsa.

 

NON ABSOLUTISM

The second main principle of Jainism is non-absolutism (anēkāntavāda). For Jains, non-absolutism means maintaining open-mindedness. This includes the recognition of all perspectives and a humble respect for differences in beliefs. Jainism encourages its adherents to consider the views and beliefs of their rivals and opposing parties. The principle of anekāntavāda influenced Mahatma Gandhi to adopt principles of religious tolerance and ahiṃsā.

 

Anekāntavāda emphasizes the principles of pluralism (multiplicity of viewpoints) and the notion that truth and reality are perceived differently from diverse points of view, no single one of which is complete.

 

Jains illustrate this theory through the parable of the blind men and an elephant. In this story, each blind man feels a different part of an elephant: its trunk, leg, ear, and so on. All of them claim to understand and explain the true appearance of the elephant but, due to their limited perspectives, can only partly succeed. The concept of anēkāntavāda extends to and is further explained by Syādvāda (below).

 

Non-possessiveness

The third main principle in Jainism is non-possessiveness (aparigraha). This is the concept of greedlessness or non-grasping and includes non-materialism. Jainism emphasizes taking no more than is truly necessary. While ownership of objects is allowed, non-attachment to possessions is taught. Followers should minimize the tendency to hoard unnecessary material possessions and limit attachment to current possessions. Further, wealth and possessions should be shared and donated whenever possible. Jainism believes that unchecked attachment to possessions can lead to direct harm to oneself and others.

Five main vows

 

Jainism encourages spiritual development through cultivation of personal wisdom and through reliance on self-control through vows. Jains accept different levels of compliance for strict followers and laymen. Followers of this religion undertake five major vows:

 

1. Ahimsa: Ahimsa means nonviolence. The first major vow taken by followers is to cause no harm to living beings. It involves minimizing intentional and unintentional harm to other living creatures by actions, speech or thoughts.

2. Satya: Satya means truth. This vow is to always speak the truth. Given that non-violence has priority, other principles yield to it whenever they conflict: in a situation where speaking truth could lead to violence, silence may be observed.

3. Asteya: Asteya means not stealing. Jains should not take anything that is not willingly offered. Attempting to extort material wealth from others or to exploit the weak is considered theft. Fair value should be given for all goods and services purchased.

4. Brahmacharya: Brahmacharya means chastity for laymen and celibacy for Jain monks and nuns. This requires the exercise of control over the senses to control indulgence in sexual activity.

5. Aparigraha: Aparigraha means non-possessiveness. This includes non-materialism and non-attachment to objects, places and people. Jain monks and nuns completely renounce property and social relations.

 

Monks and nuns are obligated to practice the five cardinal principles of non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness very strictly, while laymen are encouraged to observe them within their current practical limitations.

 

Additionally, Jainism identifies four passions of the mind: Anger, pride (ego), deceitfulness, greed. It recommends conquering anger by forgiveness, pride by humility, deceitfulness by straight-forwardness and greed by contentment.

 

GOD

Jainism rejects the idea of a creator or destroyer god and postulates that the universe is eternal. Jainism believes every soul has the potential for salvation and to become god. In Jainism, perfect souls with body are called Arihantas (victors) and perfect souls without the body are called Siddhas (liberated souls). Tirthankara is an Arihanta who help others in achieving liberation. Jainism has been described as a transtheistic religion , as it does not teach the dependency on any supreme being for enlightenment. The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own.

 

- Arihanta (Jina)- A human being who conquers all inner passions and possesses infinite knowledge (Kevala Jnana). They are also known as Kevalins (omniscient beings). There are two kinds of Arihantas -

 

1. Sāmānya (Ordinary victors) - Kevalins who are concerned with their own salvation.

2. Tirthankara - Tīrthaṅkara literally means a 'ford-maker', or a founder of salvation teaching. They propagate and revitalize the Jain faith and become role-models for those seeking spiritual guidance. They reorganise the fourfold order (chaturvidha sangha) that consists of monks (śramana), nuns (śramani), male followers (srāvaka) and female followers (śravaika). Jains believe that exactly twenty-four tirthankaras are born in each half cycle of time (Jain cosmology). The last tirthankara, Mahavira and his predecessor Parsvanatha are historical figures whose existence is recorded.

 

Siddhas (the liberated beings), although they are formless, this is how they are depicted in Jain temples

 

- Siddha- Siddhas are Arihantas who attain salvation (moksha) and dwell in Siddhashila with infinite bliss, infinite perception, infinite knowledge and infinite energy.

 

PRACTICES

MONASTICISM

In Jainism, monasticism is encouraged and respected. Jain monks and nuns live extremely austere and ascetic lifestyles. They follow the five main vows of Jainism absolutely. Jain monks and nuns have neither a permanent home nor possessions. They do not use vehicles and always travel barefoot from one place to another, irrespective of the distance. They wander from place to place except during the months of Chaturmas. They do not use telephones or electricity. They do not prepare food and live only on what people offer them. Jain monks and nuns also usually keep a cloth for ritual mouth-covering to avoid inadvertently harming micro-organisms in the air. Most will carry a broomlike object (Rayoharan), made from dense, thick thread strands, to sweep the ground ahead of them, or before sitting down, to avoid inadvertently crushing small insects.

 

The monks of Jainism, whose presence is not needed for most Jain rituals, should not be confused with priests. However, some sects of Jainism often employ a pujari, who need not be a Jain, to perform special daily rituals and other priestly duties at the temple.

 

PRAYERS

Jains pray to these passionless gods not for any favors, material goods or rewards but rather pray to the qualities of the god with the objective of destroying their own karmas and achieving liberation. This is best understood by the term vandetadgunalabhdhaye – i.e. "we pray to the attributes of such Gods to acquire such attributes".

 

NAVKAR MANTRA

The Navkār mantra is the fundamental prayer of Jainism and may be recited at any time. In this mantra, Jains worship the qualities (Gunas) of the spiritually supreme in order to attain Godhood. The prayer does not name any one particular person. In Jainism, the purpose of worship or prayer is to break the barriers of worldly attachments and desires and to assist in the liberation of the soul.

 

FASTING

Most Jains fast throughout the year, particularly during festivals (fasting in Jainism). This takes on various forms and may be practiced based on one's ability. Some examples include: eating only one or two meals per day, drinking only water all day, not eating after sunset, not eating processed foods, eating food without sugar/oil/salt. Two purposes of fasting are to exercise self-control and to clear the mind to devote more mental energy to prayer.

 

MEDITATION

Jains have developed a type of meditation called samayika, a term derived from the word samaya. The goal of Samayika is to achieve a feeling of perfect calmness and to understand the unchanging truth of the self. Such meditation is based on contemplation of the universe and the reincarnation of self. Samayika is particularly important during the Paryushana religious festival. It is believed that meditation will assist in managing and balancing one's passions. Great emphasis is placed on the internal control of thoughts, as they influence behavior, actions and goals.

 

Jains follow six duties known as avashyakas: samyika (practising serenity), chaturvimshati (praising the tirthankara), vandan (respecting teachers and monks), pratikramana (introspection), kayotsarga (stillness), and pratyakhyana (renunciation).

 

PHILOSOPHY

SOUL AND KARMA

According to Jains, souls are intrinsically pure and possess the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy in their ideal state. In reality, however, these qualities are found to be obstructed due to the soul's association with a substance called karma. The ultimate goal in Jainism is to obtain moksha, which means liberation or salvation of the soul completely freeing it from karmic bondage.

 

The relationship between the soul and karma is explained by the analogy of gold. Gold is always found mixed with impurities in its natural state. Similarly, the ideal, pure state of the soul is always mixed with the impurities of karma. Just like gold, purification of the soul may be achieved if the proper methods of refining are applied. The Jain karmic theory is used to attach responsibility to individual action and is cited to explain inequalities, sufferings and pain.

 

THREE GEMS

The following three gems of Jainism lay down the path to achieve liberation of the soul (moksha).

 

1. Right View (Samyak Darshana) - Having the right perception and seeking the truth while avoiding preconceptions that get in the way of seeing things clearly.

2, Right Knowledge (Samyak Gyana) - Having the right knowledge of Jain principles.

3. Right Conduct (Samyak Charitra) - Applying Jain principles to your life.

 

TATTVA

Jain metaphysics is based on seven or nine fundamentals which are known as tattva, which attempt to explain the nature of the human predicament and to provide solutions for the ultimate goal of liberation of the soul (moksha):

 

1. Jīva: The essence of living beings is called jiva, a substance which is different from the body that houses it. Consciousness, knowledge and perception are its fundamental attributes.

2. Ajīva: Non-living entities that consist of matter, space and time.

3. Asrava: The interaction between jīva and ajīva causes the influx of karma (a particular form of ajiva) into the soul.

4. Bandha: The karma masks the jiva and restricts it from having its true potential of perfect knowledge and perception.

5. Saṃvara: Through right conduct, it is possible to stop the influx of additional karma.

6. Nirjarā: By performing asceticism, it is possible to discard the existing karma.

7. Mokṣa: The liberated jiva which has removed its karma and is said to have the pure, intrinsic quality of perfect knowledge and perception.

 

Some authors add two additional categories: the meritorious (puńya) and demeritorious (pāpa) acts related to karma.

 

SYATVADA

Syādvāda is the doctrine extending from non-absolutism (anēkāntavāda). This recommends the expression of anekānta by prefixing the epithet Syād to every phrase or expression. The Sanskrit etymological root of the term syād is "perhaps" or "maybe", but in the context of syādvāda it means "in some ways" or "from some perspective." As reality is complex, no single proposition can express its full nature. The term syāt- should therefore be prefixed to each proposition, giving it a conditional point of view and thus removing dogmatism from the statement. There are seven conditioned propositions (saptibhaṅgī) in syādvāda as follows:

 

1. syād-asti—in some ways, it is;

2. syād-nāsti—in some ways, it is not;

3. syād-asti-nāsti—in some ways, it is, and it is not;

4. syād-asti-avaktavyaḥ—in some ways, it is, and it is indescribable;

5. syād-nāsti-avaktavyaḥ—in some ways, it is not, and it is indescribable;

6. syād-asti-nāsti-avaktavyaḥ—in some ways, it is, it is not, and it is indescribable;

7. syād-avaktavyaḥ—in some ways, it is indescribable.

 

Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time, space, substance and mode. To ignore the complexity of reality is to commit the fallacy of dogmatism.

 

Nayavāda is the theory of partial standpoints or viewpoints. Nayavāda is a compound of two Sanskrit words: naya ("partial viewpoint") and vada ("school of thought or debate"). It is used to arrive at a certain inference from a point of view. Every object has infinite aspects, but when we describe one in practice, we speak only of relevant aspects and ignore the irrelevant. Nayavāda holds that philosophical disputes arise out of confusion of standpoints, and the standpoints we adopt are "the outcome of purposes that we may pursue"— although we may not realize it. While operating within the limits of language and perceiving the complex nature of reality, Māhavīra used the language of nayas. Naya, being a partial expression of truth, enables us to comprehend reality part by part.

 

Non-absolutism (anēkāntavāda) is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. Only Kevalins (omniscient beings) can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Accordingly, no single, specific, human view can claim to represent absolute truth.

 

HISTORY

ORIGINS

The origins of Jainism are obscure. Jainism is a philosophy of eternity,. According to Jain time cycle, in each half of the time cycle, twenty-four great humans rise to the level of tirthankaras and show humans the true path to salvation. Therefore, they are also called human spiritual guides. Parshvanatha, predecessor of Mahāvīra and the twenty-third tirthankara was a historical figure. He lived somewhere in the 9th–7th century BC. Followers of Pārśva are mentioned in the canonical books; and a legend in the Uttarādhyayana sūtra relates a meeting between a disciple of Pārśva and a disciple of Mahāvīra which brought about the union of the old and the new Jain teachings.

 

During the 5th or 6th century BC, Vardhamana Mahāvīra became one of the most influential teachers of Jainism. Jains revere him as twenty-forth tirthankara and regard him as the last of the great tīrthankaras of this era. He appears in the tradition as one who, from the beginning, had followed a religion established long ago.

 

UNIVERSAL HISTORY

According to Jain legends, sixty-three illustrious beings called Salakapurusas have appeared on earth. The Jain universal history is a compilation of the deeds of these illustrious persons. They comprise twenty-four tīrthaṅkaras, twelve chakravartins, nine baladevas, nine vāsudevas and nine prativāsudevas.

 

A chakravarti is an emperor of the world and lord of the material realm. Though he possesses worldly power, he often finds his ambitions dwarfed by the vastness of the cosmos. Jain puranas give a list of twelve chakravartins. They are golden in complexion. One of the greatest chakravartin mentioned in Jain scriptures is Bharata. Traditions say that India came to be known as Bharatavarsha in his memory.

 

There are nine sets of baladeva, vāsudeva and prativāsudeva. Certain Digambara texts refer to them as balabhadra, narayana and pratinarayana, respectively. The origin of this list of brothers can be traced to the Jinacaritra by Bhadrabahu (c. 3rd–4th century BCE). Baladeva are non-violent heroes, vasudeva are violent heroes and prativāsudeva can be described as villains. According to the legends, the vasudeva ultimately kill the prativasudeva. Of the nine baladeva, eight attain liberation and the last goes to heaven. The vasudeva go to hell on account of their violent exploits, even if these were intended to uphold righteousness.

 

ROYAL PATRONAGE

The ancient city Pithunda, capital of Kalinga (modern Odisha), is described in the Jain text Uttaradhyana Sutra as an important centre at the time of Mahāvīra, and was frequented by merchants from Champa. Rishabha, the first tirthankara, was revered and worshiped in Pithunda and is known as the Kalinga Jina. Mahapadma Nanda (c. 450–362 BCE) conquered Kalinga and took a statue of Rishabha from Pithunda to his capital in Magadha. Jainism is said to have flourished under the Nanda Empire.

 

The Maurya Empire came to power after the downfall of the Nanda. The first Mauryan emperor, Chandragupta Maurya (c. 322–298 BCE), became a Jain in the latter part of his life. He was a disciple of Bhadrabahu, a Jain acharya who was responsible for propagation of Jainism in South India. The Mauryan king Ashoka was converted to Buddhism and his pro-Buddhist policy subjugated the Jains of Kalinga. Ashoka's grandson Samprati (c. 224–215 BCE) is said to have converted to Jainism by a Jain monk named Suhasti. He is known to have erected many Jain temples. He ruled a place called Ujjain.

 

In the 1st century BCE, Emperor Kharavela of the Mahameghavahana dynasty of Kalinga conquered Magadha. He retrieved Rishabha's statue and installed it in Udaygiri, near his capital Shishupalgadh. Kharavela was responsible for the propagation of Jainism across the Indian subcontinent.

 

Xuanzang (629–645 CE), a Chinese traveller, notes that there were numerous Jains present in Kalinga during his time. The Udayagiri and Khandagiri Caves near Bhubaneswar, Odisha are the only surviving stone Jain monuments in Orissa.

 

King Vanaraja (c. 720–780 CE) of the Chawda dynasty in northern Gujarat was raised by a Jain monk Silunga Suri. He supported Jainism during his rule. The king of kannauj Ama (c. 8th century CE) was converted to Jainism by Bappabhatti, a disciple of famous Jain monk Siddhasena Divakara. Bappabhatti also converted Vakpati, the friend of Ama who authored a famous prakrit epic named Gaudavaho.

 

TAMIL NADU

Jainism flourished in Tamil Nadu at least as early as the Sangam period. Tamil Jain tradition places their origins are much earlier. The Ramayana mentions that Rama paid homage to Jaina monks living in South India on his way to Sri Lanka.

 

DECLINE

Once a major religion, Jainism declined due to a number of factors, including proselytising by other religious groups, persecution, withdrawal of royal patronage, sectarian fragmentation and the absence of central leadership. Since the time of Mahavira, Jainism faced rivalry with Buddhism and the various Hindu sects. The Jains suffered isolated violent persecutions by these groups, but the main factor responsible for the decline of their religion was the success of Hindu reformist movements. Around the 7th century, Shaivism saw considerable growth at the expense of Jainism due to the efforts of the Shaivite poets like Sambandar and Appar. Around the 8th century CE, the Hindu philosophers Kumārila Bhaṭṭa and Adi Shankara tried to restore the orthodox Vedic religion.

 

Royal patronage has been a key factor in the growth as well as decline of Jainism. The Pallava king Mahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar. His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics. Sambandar converted the contemporary Pandya king back to Shaivism. During the 11th century Brahmana Basava, a minister to the Jain king Bijjala, succeeded in converting numerous Jains to the Lingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use. The Hoysala king Vishnuvardhana (c. 1108–1152 CE) became a follower of the Vaishnava sect under the influence of Ramanuja, after which Vaishnavism grew rapidly in the present-day Karnataka. As the Hindu sects grew, the Jains compromised by following Hindu rituals and customs and invoking Hindu deities in Jain literature.

 

There are several legends about the mass massacre of Jains in the ancient times. The Buddhist king Ashoka (304-232 BCE) is said to have ordered killings of 18,000 Jains or Ajivikas after someone drew a picture of Buddha bowing at the feet of Mahavira. The Shaivite king Koon Pandiyan, who briefly converted to Jainism, is said to have ordered a massacre of 8,000 Jains after his re-conversion to Shaivism. However, these legends are not found in the Jain texts, and appear to be fabricated propaganda by Buddhists and Shaivites. Such stories of destruction of one sect by another sect were common at the time, and were used as a way to prove the superiority of one sect over the other. There are stories about a Jain king of Kanchi persecuting the Buddhists in a similar way. Another such legend about Vishnuvardhana ordering the Jains to be crushed in an oil mill doesn't appear to be historically true.

 

The decline of Jainism continued after the Muslim conquests on the Indian subcontinent. The Muslims rulers, such as Mahmud Ghazni (1001), Mohammad Ghori (1175) and Ala-ud-din Muhammed Shah Khilji (1298) further oppressed the Jain community. They vandalised idols and destroyed temples or converted them into mosques. They also burned the Jain books and killed Jains. Some conversions were peaceful, however; Pir Mahabir Khamdayat (c. 13th century CE) is well known for his peaceful propagation of Islam. The Jains also enjoyed amicable relations with the rulers of the tributary Hindu kingdoms during this period; however, their number and influence had diminished significantly due to their rivalry with the Shaivite and the Vaisnavite sects.

 

For long periods of time, Jainism was widely adopted in the Indian subcontinent. The religion has been in decline since the 8th century AD due to the growth of, and oppression by other religions.

 

COSMOLOGY

Jain beliefs postulate that the universe was never created, nor will it ever cease to exist. It is independent and self-sufficient, and does not require any superior power to govern it. Elaborate description of the shape and function of the physical and metaphysical universe, and its constituents, is provided in the canonical Jain texts, in commentaries and in the writings of the Jain philosopher-monks. The early Jains contemplated the nature of the earth and universe and developed detailed hypotheses concerning various aspects of astronomy and cosmology.

 

According to the Jain texts, the universe is divided into three parts, the upper, middle, and lower worlds, called respectively urdhva loka, madhya loka, and adho loka. It is made up of six constituents: Jīva, the living entity; Pudgala, matter; Dharma tattva, the substance responsible for motion; Adharma tattva, the substance responsible for rest; Akāśa, space; and Kāla, time.

 

WHEEL OF TIME

According to Jainism, time is beginningless and eternal; the cosmic wheel of time, called kālachakra, rotates ceaselessly. It is divided into halves, called utsarpiṇī and avasarpiṇī. Utsarpiṇī is a period of progressive prosperity, where happiness increases, while avasarpiṇī is a period of increasing sorrow and immorality. According to Jain cosmology, currently we are in the 5th ara, Duḥṣama (read as Dukhma). As of 2015, exactly 2,539 years have elapsed and 18,461 years are still left. It is an age of sorrow and misery. The maximum age a person can live to in this ara is not more than 200 years. The average height of people in this ara is six feet tall. No liberation is possible, although people practice religion in lax and diluted form. At the end of this ara, even the Jain religion will disappear, only to appear again with the advent of 1st Tirthankara in the next cycle.

 

JAIN COMMUNITY

DEMOGRAPHICS

The majority of Jains currently reside in India. With 5 million followers, Jainism is relatively small compared to major world religions. Jains live throughout India, with the largest populations concentrated in the states of Maharashtra, Madhya Pradesh, Rajasthan and Gujarat. Karnataka and Tamil Nadu also have significant Jain populations. Outside India, large Jain communities can be found in the United States and Europe. Several Jain temples have been built in both of these places. Smaller Jain communities also exist in Kenya and Canada.

 

Jains developed a system of philosophy and ethics that had a great impact on Indian culture. They have contributed to the culture and language in the Indian states of Tamil Nadu, Karnataka, Maharashtra,

 

FESTIVALS

Paryushana is the most important annual event for Jains, and is usually celebrated in August or September. It lasts 8–10 days and is a time when lay people increase their level of spiritual intensity often using fasting, study and prayer/meditation to help. The five main vows are emphasized during this time. There are no set rules, and followers are encouraged to practice according to their ability and desires. The last day involves a focused prayer/meditation session known as Samvatsari Pratikramana. At the conclusion of the festival, followers request forgiveness from others for any offenses committed during the last year. Forgiveness is asked by saying "Micchami Dukkadam" to others, which means "If I have caused you offence in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." The literal meaning of Paryushana is "abiding" or "coming together."

 

Mahāvīra Jayanti, the Janam (birth) of Mahāvīra, the last tirthankara, is usually celebrated in late March or early April based on the lunar calendar.

 

Diwali is a festival that marks the anniversary of attainment of Nirvana of Lord Mahavira, the last of the Jain Tirthankar of this era. It is celebrated at the same time as the Hindu festival of Diwali. Diwali is celebrated in an atmosphere of austerity, simplicity, serenity, equity, calmness, charity, philanthropy and environment-consciousness. Jain temples, homes, offices, shops are decorated with lights and diyas. The lights are symbolic of knowledge or removal of ignorance. Sweets are often distributed to each other. The new Jain year starts right after Diwali.

 

RITUALS

There are many Jain rituals including ones involving idol worshiping, depending on the sect. One example related to the five life events of tirthankara called the Panch Kalyanaka are rituals such as the panch kalyanaka pratishtha, panch kalyanaka puja, and snatra puja.

 

ART AND ARCHITECTURE

Jainism has contributed significantly to Indian art and architecture. Jains mainly depict tirthankara or other important people in a seated or standing meditative posture. Yakshas and yakshinis, attendant spirits who guard the tirthankara, are usually shown with them. Figures on various seals from the Indus Valley Civilisation bear similarity to Jain images, nude and in a meditative posture. The earliest known Jain image is in the Patna museum. It is approximately dated to the 3rd century BCE. Bronze images of Pārśva, can be seen in the Prince of Wales Museum, Mumbai, and in the Patna museum; these are dated to the 2nd century BCE. A sandalwood sculpture of Mahāvīra was carved during his lifetime, according to tradition. Later the practice of making images of wood was abandoned, other materials being substituted.

 

Remnants of ancient Jain temples and cave temples can be found all around India. Notable among these are the Jain caves at Udaigiri Hills near Bhelsa(Vidisha) in Madhya Pradesh and Ellora in Maharashtra, and the Jain temples at Dilwara near Mount Abu, Rajasthan. The Jain tower in Chittor, Rajasthan is a good example of Jain architecture. Decorated manuscripts are preserved in Jain libraries, containing diagrams from Jain cosmology. Most of the paintings and illustrations depict historical events, known as Panch Kalyanaka, from the life of the tirthankara. Rishabha, the first tirthankara, is usually depicted in either the lotus position or kayotsarga, the standing position. He is distinguished from other tirthankara by the long locks of hair falling to his shoulders. Bull images also appear in his sculptures. In paintings, incidents of his life, like his marriage and Indra's marking his forehead, are depicted. Other paintings show him presenting a pottery bowl to his followers; he is also seen painting a house, weaving, and being visited by his mother Marudevi. Each of the twenty-four tirthankara is associated with distinctive emblems, which are listed in such texts as Tiloyapannati, Kahavaali and Pravacanasaarodhara.

 

There are 26 caves, 200 stone beds, 60 inscriptions and over 100 sculptures in and around Madurai. It was in Madurai that Acharya Bhutapali wrote the Shatkhandagama. This is also the site where Jain ascetics of yesteryear wrote great epics and books on grammar in Tamil.

 

The Sittanavasal cave temple is regarded as one of the finest examples of Jain art. It is the oldest and most famous Jain centre in the region. It possesses both an early Jain cave shelter, and a medieval rock-cut temple with excellent fresco paintings of par excellence comparable to Ajantha paintings; the steep hill contains an isolated but spacious cavern. Locally, this cavern is known as Eladipattam, a name that is derived from the seven holes cut into the rock that serve as steps leading to the shelter. Within the cave there are seventeen stone beds aligned into rows, and each of these has a raised portion that could have served as a pillow-loft. The largest stone bed has a distinct Tamil- Bramhi inscription assignable to the 2nd century B.C., and some inscriptions belonging to 8th century B.C. are also found on the nearby beds. The Sittannavasal cavern continued to be the "Holy Sramana Abode" until the seventh and eighth centuries. Inscriptions over the remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan, Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman, sri Ulagathithan and Nityakaran Pattakali as monks.

 

The 8th century Kazhugumalai temple marks the revival of Jainism in South India.

 

A monolithic, 18 m statue of Bahubali referred to as "Gommateshvara", built by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in the Hassan district of Karnataka state. This statue was voted by Indians the first of the Times of India's list of seven wonders of India.

 

A large number of ayagapata, votive tablets for offerings and the worship of tirthankara, were found at Mathura.[

 

RECEPTION

NEGATIVE

Like all religions, Jainism is criticized and praised for some of its practices and beliefs. A holy fast to death in Jainism called sallekhana is a particular area of controversy. When a person feels that all his or her duties have been fulfilled, he or she may decide to gradually cease eating and drinking. This form of death (santhara) has been the center of controversy with some petitioning to make it illegal. Many Jains, on the other hand, see santhara as spiritual detachment requiring a great deal of spiritual accomplishment and maturity and a declaration that a person is finished with this world and has chosen to leave. Jains believe this allows one to achieve death with dignity and dispassion along with a great reduction of negative karma.

 

POSITIVE

Mahatma Gandhi was greatly influenced by Jainism. Jain principles that he adopted in his life were asceticism, compassion for all forms of life, the importance of vows for self-discipline, vegetarianism, fasting for self-purification, and mutual tolerance among people of different creeds.

 

Swami Vivekananda appreciated the role of Jainism in the development of Indian religious philosophy. In his words, he asks:

 

“ What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths?

 

WIKIPEDIA

Implement Wagon with Horse drawn cart

Sherlock.

This almost deserted town was a busy hub in early years. The Pinnaroo railway came through here in 1906 and this was an important siding as it was the nearest to the town of Karoonda to its north. This importance did not last as the railway line went through to Karoonda in March of 1912. The Hundred of Sherlock was gazetted in 1899 and the town was proclaimed in 1906 and named after a friend of Governor Buxton. There was soon a Post office and general store in Sherlock. Near the town was a government bore for a water supply to residents, trains and farms although most farms soon had their own bores. The Baptists were strong in this district and a wooden and iron Baptist church was built in 1908. In 1912 this was replaced with the fine stone edifice that still stands in Sherlock. A government primary school opened in Sherlock in the old Baptist church in 1911 and it moved into the stone Baptist church in 1912. Early crops at Sherlock produced high yields. Some got 18 bushels per acre but this soon fell to 7 or 8 bushel per acre in a good year. Although Sherlock was a reasonably prosperous district its stone institute and hall was not completed until 1927 as the Baptist Church was always used for town meetings, polling booth functions etc. In 1930 the government built a fine stone and brick school room at Sherlock. That building closed as a school in 1970, ten years after other schools in the district closed to support Coomandook Area School. It then became a school camp for city schools but it is now a private residence. The District Council of Peake was formed in 1911 and it covered the towns of Moorlands, Sherlock, Peake, Ki Ki and Yumali. The first District Clerk lived for decades in Sherlock and when new Council Chambers were built in 1973 they were located in Sherlock instead of Peake. The District Council of Peake closed in 1997 when part of it was amalgamated into the Coorong Council with Meningie, Coonalpyn etc. One highlight for the locals was the official Vice Regal visit to Sherlock by the Governor and his party in 1962. Like some other Mallee towns Sherlock and Moorlands (also Coomandook, Yumali etc) all supervised Italian prisoners of war during World War Two. Labour was short and these prisoners of war were important to maintain agricultural production. Today Sherlock has no public services and few residents.

 

The Metropolitan Transportation Authority (MTA) continues to implement precautions in response to the novel coronavirus (COVID-19). New York City Transit, MTA Bus, Access-A-Ride, Long Island Rail Road and Metro-North are significantly increasing the frequency and intensity of sanitizing procedures at each of its stations and on its full fleet of rolling stock. Trains, cars and buses will experience daily cleanings with the MTA’s full fleet undergoing sanitation every 72 hours. Frequently used surfaces in stations, such as turnstiles, MetroCard and ticket vending machines, and handrails, will be disinfected daily.

 

Photo: Patrick Cashin / MTA New York City Transit

 

Tenta, also referred to as Kalavasos-Tenta or Tenda, is an Aceramic Neolithic settlement located in modern Kalavasos near the southern coast of Cyprus. The settlement is approximately 38 kilometres southwest of Larnaca and approximately 45 kilometres south of Nicosia. Tenta occupies a small natural hill on the west side of the Vasilikos valley, close to the Nicosia–Limassol highway.

 

The earliest occupation at the site has been dated to around 8000 BC, which is contemporary with the sites Shillourokambos and Mylouthkia, and notably predating Khirokitia by almost a millennium. It was still settled during the 6th millennium BC, but deserted at some point before the advent of the Cypriotic Ceramic Neolithic.

 

Six seasons of excavation in Tenta occurred from 1947 to 1984. The obtained data is of interest to studies of cultural change in Prehistoric Cyprus because Tenta's architectural remains, artefacts, human burials, flora and fauna have been "virtually unchanged for two millennia, suggesting that there was considerable continuity in social organisation as well as technological and economic practices."

 

Today, the site is open to visitors (with entrance fee), and protected by a characteristic, modern cone-shaped roof. The roof is considered a local landmark, and the site a popular tourist attraction

 

The Vasilikos valley is located in the Larnaca District of southern Cyprus. The valley was known to be abundant in archaeological sites from numerous extensive surveys conducted due to excavations of accidentally discovered sites; however these sites were widely scattered in Cyprus.

 

According to local tradition, the name of the location refers back to 327 AD when Saint Helena, mother of Constantine I, stayed there in a tent (Greek: Tέντα). Helena supposedly pitched her tent after walking up the Vasilikos valley (Greek: Βασιλικός), vasilikos meaning "royal place or land".

 

The archealogical site of Tenta was first reported by Porphyrios Dikaios in 1940 when artefacts were discovered during the construction of a mining railway line. In 1947, Dikaios undertook a two-week archaeological excavation focused 25 metres south of the summit of Tenta. Eleven locals and several students from Brandeis University were employed to assist with the excavation. A detailed report of the excavation was never published, but a plan of the excavation was released in 1960, which showed a trench being excavated approximately five metres below and adjacent to a curvilinear wall.

 

Since many sites of Cyprus had only been fleetingly explored, Vassos Karageorghis, the Director of the Department of Antiquities of Cyprus, worked with Ian Todd, who had previously assisted in numerous excavations in Turkey and Iran, to direct the Vasilikos Valley project which included five seasons of excavation in Tenta between 1976 and 1984. The project was sponsored by Brandeis University and funded by the National Science Foundation.

 

To locate sites, Todd walked nineteen different transects across the valley from east to west – from the Kalavasos Dam to the coast. Each transect was positioned equidistant from each other. Problems of the archaeological field survey in Cyprus include erosion as many sites were situated on different gradients, which often affects the estimation of the size of a site as well as makes it more challenging for surveyors to find where artefacts are located. Furthermore, aggradation was also considered to be a potential problem impacting the discovery of sites due to the increase in land elevation.

 

Although the excavations ended in 1984, details about the findings were published as late as 2005.

 

All structures discovered in Tenta are curvilinear and thus from the Aceramic Neolithic period due to neighbouring Neolithic settlements like Khirokitia exhibiting similar features. From the excavations, it was discovered that public buildings were constructed at the summit of Tenta's natural hill, "first in stone and mudbrick, then entirely in mudbrick and finally entirely in stone." Furthermore, homes at the site were unearthed to find that the stone structures were built of limestone with a mixture of diabase locally accessible in the Vasilikos river. The walls of the curvilinear structures stood to one metre or more in height and were determined to vary thickness between 25 and 60 centimetres as well as varied in colour including grey, reddish-brown, light brown, and dark brown. The floors and walls of the buildings were often made of gypsum, lime, or a combination of both as well as "coated with a thin, whitish plaster layer laid on a base of friable mud plaster". The stones of the buildings were predominately found to be laid neatly in parallel as well as had within them platforms, benches and seats. The flat as well as domed roofs of the buildings in Tenta were constructed from branches, reeds, and rammed earth and the surfaces of the walls of the buildings were often intricately decorated such as a "painting depicting two human figures with upraised hands." Furthermore, approximately 40 to 45 structures were excavated in total, and it was estimated that the population in Tenta never exceeded 150 people based on the size and shape of the structures.

 

Approximately one thousand man-made artefacts crafted with stone, animal bone or shell were recovered from the Tenta excavations. The artefacts were found within and outside buildings as well as within soil deposits. All objects were retrieved using a sieve, which assisted in recovering many of the objects which were small and fragmented due to the rubbish that had enveloped them, especially in soil deposits. The artefacts found are predominantly from the Aceramic Neolithic period with the exception of two clay plugs, a characteristic of the Chalcolithic period, which were found in the wall of a building. Artefacts discovered on the settlement include stone vessels, axes, hammerstones, and chipped stone tools like blades. Furthermore, there is evidence of proficiency from the inhabitants of Tenta such as their complex shapes carved in stone vessels. Rare artefacts were also found inside the walls of structures "including pendants, beads, large arrowheads and ground-stone implements covered with ochre." Copious picrolite, a crystal varying from dark green to grey most commonly found in the Kouris Dam, was likely used by the villagers to make jewellery during the Aceramic Neolithic period. Furthermore, chert was used as a tool by the villagers of Tenta to break things by force as well as to start fires because sparks ignite easily when the rock is struck on a hard surface.

A selection of artefacts are displayed in the Cyprus Museum and the Larnaca District Archaeological Museum.

 

Fourteen human burials containing eighteen individuals were excavated at Tenta. The eighteen skeletons were buried in contracted positions and positioned to the internal house walls, within oval pits not accompanied with any gifts or offerings, just beneath the floors or outside the structures. The burials include adults, children and infants buried separately, except the remains of four infants buried together in one pit.

 

The average age at death for males and females was 30.5 years and 36.5 years respectively. This six-year gap between the sexes may be due to limitations of a small sample size as well as poor preservation and age averaging techniques, especially due to the differences in neighbouring Neolithic settlements in which the longevity of males is greater than females. Furthermore, the average height for males and females was 162.9 centimetres (5 ft 4.1 in) and 153.8 centimetres (5 ft 0.6 in), respectively. Analysis of the skeletons' teeth suggest that the inhabitants had generally good dental health as well as a diet sufficient in protein and carbohydrates. This is due to the inhabitants' main diet consisting of plants as well as domesticated or hunted animals like fallow deer, pig and cattle. Moreover, analysis of the eighteen skeletons determined that the inhabitants of Tenta may have suffered from hemolytic anemia and iron-deficiency anemia, as well as having practiced artificial cranial deformation due to 11.1% of them having their skulls bound. Such practices were also common in the neighbouring Neolithic settlement of Khirokitia, and also during later periods in Cyprus such as the Late Bronze Age.

 

The botanical remains from Tenta revealed the subsistence practices in the Aceramic Neolithic period. It was expected that the botanical remains of wheat, barley and various legumes would be found in Tenta based on the earlier excavations from the neighbouring Neolithic settlements of Kastros and Khirokitia. The remains were recovered using a froth flotation process designed by Anthony Legge. According to Todd, "[a]pproximately 10 litres of every excavated deposit were examined and sorted under low power (10×–50×) magnification using a Bausch and Lomb stereo microscope." Components of the plant such as roots, stems and seeds were analysed separately and were compared with modern samples. Only 175 from the 416 botanical remains recovered via froth flotation contained carbon to analyse accurately. There was a smaller amount of carbonised remains to analyse compared to neighbouring Neolithic settlements due to the damage from excavating the remains with picks and trowels. From the 2074 litres sieved out of 7764 litres of carbonised botanical remains via froth flotation, it was discovered that "domesticated plants from the site consist of emmer and einkorn wheat, barley (probably two-row), lentil and possibly pea."

 

The distribution of botanical remains as well as the fire pits and hearths inside and outside the architectural remains were examined and compared to neighbouring Neolithic settlements. It was discovered that more hearths and fire pits were outside and between buildings than inside them, suggesting that the cooking in the period was conducted outside. Two hearths from the site revealed that civilians had gathered wild resources for cooking such as fig, pistachio, grape, olive and plum, but the analysis of the botanical remains did not indicate the specific cooking process or storage practices in the Aceramic Neolithic period

 

From the excavations at Tenta, 2817 faunal bone fragments were recovered. As shown in the table below, the majority of bone fragments (99.7%) were from deer, pig and caprinae (sheep and goat), which highlights that the civilians of Tenta predominately surrounding these mammals coupled with the remaining 0.3% of fragments being cat, fox and rodent. From epiphyseal plate data obtained from the faunal remains, it was found that 72% of deer, 28% of pig, 60% of caprinae were culled as adults. A collection of antlers from deer were also found intact inside three buildings and believed to have been possibly showcased by villagers in Tenta as an achievement of their hunting.

 

The process of recovering the faunal remains involved sieving excavated deposits through all 1 cm, 5 mm and 3 mm meshes.[13] Despite this high standard process of retrieving faunal remains, the bone fragments recovered were fragile and there was a high risk of the bone splitting, which resulted in many of the bones breaking and splintering. Thus, the veracity of any interpretation of the faunal remains may contribute to preservation bias during faunal assemblage. The range of animals recovered in the neighbouring Neolithic settlement of Khirokitia similarly was mostly deer, pig and caprinae with a small representation of cat, fox and rodent in the bone fragments. Hence, the same array of animals – based on the husbanding of pigs and caprines and the hunting of deer – provided the basis for subsistence economies in the Aceramic Neolithic period. The main aim of culling these animals for the Tenta and Khirokitia villagers was to consume their meat, but also most likely use their skin and bones for clothes and tools. Furthermore, cats and foxes were most likely to have been imported by colonists and used for their pelts as well as exterminators of vermin such as rodents.

 

In 1994 to 1995, Vassos Karageorghis commissioned and the Anastasios G. Leventis Foundation funded the construction of a tent-like conical or "pyramidal" structure that improved the protection of the remnants of Tenta from the elements. The shelter consists of glulam beams coated by a PVC membrane and cost US$340,000 over the two year construction phase. The structure has been called a local landmark.

 

Aceramic is defined as "not producing pottery". In archaeology, the term means "without pottery". Aceramic societies usually used bark, basketry, gourds and leather for containers.

 

"Aceramic" is used to describe a culture at any time prior to its development of pottery as well as cultures that lack pottery altogether. A preceramic period is traditionally regarded as occurring in the early stage of the Neolithic period of a culture, but recent findings in Japan and China have pushed the origin of ceramic technology there well back into the Paleolithic era.

 

West Asia

In Western Asian archaeology it is used to refer to a specific early Neolithic period before the development of ceramics, the Middle Eastern Pre-Pottery Neolithic, in which case it is a synonym of preceramic or pre-pottery.

 

The Western Asian Pre-Pottery Neolithic A began roughly around 8500 BC and can be identified with over a half a dozen sites. The period was most prominent in Western Asia in an economy based on the cultivation of crops or the rearing of animals or both. Outside Western Asia Aceramic Neolithic groups are more rare. Aceramic Neolithic villages had many attributes of agricultural communities: large settlement size, substantial architecture, long settlement duration, intensive harvesting of seeds with sickles, equipment and facilities for storing and grinding seeds, and containers. Morphological evidence for domestication of plants comes only from Middle PPNB (Pre-Pottery Neolithic B), and by Late PPNB some animals, notably goats, were domesticated or at least managed in most of the sites.

 

Cyprus

Some of the most famous Aceramic sites are located in the Republic of Cyprus. There was an Early Aceramic Neolithic phase beginning around 8200 BC. The phase can be best thought of as a "colony", or initial settlement of the island. Until the relatively recent discoveries of the Akrotiri and the Early Aceramic Neolithic phases, the Aceramic Neolithic culture known as the Khirokitia culture was thought to be the earliest human settlement on Cyprus, from 7000 to 5000 BC.[5] There are a number of Late Aceramic Neolithic sites throughout the island. The two most important are called Khirokitia and Kalavasos-Tenta. Late Aceramic Cyprus did not have much external contact because of a lack of settlement in the west or northwest during the period. However, Late Aceramic Cyprus was a well-structured society.

 

Americas

The specific term Pre-Ceramic is used for a period in many chronologies of the archaeology of the Americas, typically showing some agriculture and developed textiles but no fired pottery. For example, in the Norte Chico civilization and other cultures of Peru, the cultivation of cotton seems to have been very important in economic and power relations, from around 3200 BC. Here, Cotton Pre-Ceramic may be used as a period. The Pre-Ceramic may be followed by "Ceramic" periods or a formative stage.

 

The Neolithic or New Stone Age (from Greek νέος néos 'new' and λίθος líthos 'stone') is an archaeological period, the final division of the Stone Age in Europe, Asia and Africa. It saw the Neolithic Revolution, a wide-ranging set of developments that appear to have arisen independently in several parts of the world. This "Neolithic package" included the introduction of farming, domestication of animals, and change from a hunter-gatherer lifestyle to one of settlement. The term 'Neolithic' was coined by Sir John Lubbock in 1865 as a refinement of the three-age system.

 

The Neolithic began about 12,000 years ago when farming appeared in the Epipalaeolithic Near East, and later in other parts of the world. It lasted in the Near East until the transitional period of the Chalcolithic (Copper Age) from about 6,500 years ago (4500 BC), marked by the development of metallurgy, leading up to the Bronze Age and Iron Age.

 

In other places, the Neolithic followed the Mesolithic (Middle Stone Age) and then lasted until later. In Ancient Egypt, the Neolithic lasted until the Protodynastic period, c. 3150 BC. In China, it lasted until circa 2000 BC with the rise of the pre-Shang Erlitou culture, and in Scandinavia, the Neolithic lasted until about 2000 BC

the garden stands ready but it isn't time to plant. olympus e-300 with meyer-optik gorlitz lydith 30mm f/3.5

The exploitation rights for this text are the property of the Vienna Tourist Board. This text may be reprinted free of charge until further notice, even partially and in edited form. Forward sample copy to: Vienna Tourist Board, Media Management, Invalidenstraße 6, 1030 Vienna; media.rel@wien.info. All information in this text without guarantee.

Author: Andreas Nierhaus, Curator of Architecture/Wien Museum

Last updated January 2014

Architecture in Vienna

Vienna's 2,000-year history is present in a unique density in the cityscape. The layout of the center dates back to the Roman city and medieval road network. Romanesque and Gothic churches characterize the streets and squares as well as palaces and mansions of the baroque city of residence. The ring road is an expression of the modern city of the 19th century, in the 20th century extensive housing developments set accents in the outer districts. Currently, large-scale urban development measures are implemented; distinctive buildings of international star architects complement the silhouette of the city.

Due to its function as residence of the emperor and European power center, Vienna for centuries stood in the focus of international attention, but it was well aware of that too. As a result, developed an outstanding building culture, and still today on a worldwide scale only a few cities can come up with a comparable density of high-quality architecture. For several years now, Vienna has increased its efforts to connect with its historical highlights and is drawing attention to itself with some spectacular new buildings. The fastest growing city in the German-speaking world today most of all in residential construction is setting standards. Constants of the Viennese architecture are respect for existing structures, the palpability of historical layers and the dialogue between old and new.

Culmination of medieval architecture: the Stephansdom

The oldest architectural landmark of the city is St. Stephen's Cathedral. Under the rule of the Habsburgs, defining the face of the city from the late 13th century until 1918 in a decisive way, the cathedral was upgraded into the sacral monument of the political ambitions of the ruling house. The 1433 completed, 137 meters high southern tower, by the Viennese people affectionately named "Steffl", is a masterpiece of late Gothic architecture in Europe. For decades he was the tallest stone structure in Europe, until today he is the undisputed center of the city.

The baroque residence

Vienna's ascension into the ranks of the great European capitals began in Baroque. Among the most important architects are Johann Bernhard Fischer von Erlach and Johann Lucas von Hildebrandt. Outside the city walls arose a chain of summer palaces, including the garden Palais Schwarzenberg (1697-1704) as well as the Upper and Lower Belvedere of Prince Eugene of Savoy (1714-22). Among the most important city palaces are the Winter Palace of Prince Eugene (1695-1724, now a branch of the Belvedere) and the Palais Daun-Kinsky (auction house in Kinsky 1713-19). The emperor himself the Hofburg had complemented by buildings such as the Imperial Library (1722-26) and the Winter Riding School (1729-34). More important, however, for the Habsburgs was the foundation of churches and monasteries. Thus arose before the city walls Fischer von Erlach's Karlskirche (1714-39), which with its formal and thematic complex show façade belongs to the major works of European Baroque. In colored interior rooms like that of St. Peter's Church (1701-22), the contemporary efforts for the synthesis of architecture, painting and sculpture becomes visible.

Upgrading into metropolis: the ring road time (Ringstraßenzeit)

Since the Baroque, reflections on extension of the hopelessly overcrowed city were made, but only Emperor Franz Joseph ordered in 1857 the demolition of the fortifications and the connection of the inner city with the suburbs. 1865, the Ring Road was opened. It is as the most important boulevard of Europe an architectural and in terms of urban development achievement of the highest rank. The original building structure is almost completely preserved and thus conveys the authentic image of a metropolis of the 19th century. The public representational buildings speak, reflecting accurately the historicism, by their style: The Greek Antique forms of Theophil Hansen's Parliament (1871-83) stood for democracy, the Renaissance of the by Heinrich Ferstel built University (1873-84) for the flourishing of humanism, the Gothic of the Town Hall (1872-83) by Friedrich Schmidt for the medieval civic pride.

Dominating remained the buildings of the imperial family: Eduard van der Nüll's and August Sicardsburg's Opera House (1863-69), Gottfried Semper's and Carl Hasenauer's Burgtheater (1874-88), their Museum of Art History and Museum of Natural History (1871-91) and the Neue (New) Hofburg (1881-1918 ). At the same time the ring road was the preferred residential area of mostly Jewish haute bourgeoisie. With luxurious palaces the families Ephrussi, Epstein or Todesco made it clear that they had taken over the cultural leadership role in Viennese society. In the framework of the World Exhibition of 1873, the new Vienna presented itself an international audience. At the ring road many hotels were opened, among them the Hotel Imperial and today's Palais Hansen Kempinski.

Laboratory of modernity: Vienna around 1900

Otto Wagner's Postal Savings Bank (1903-06) was one of the last buildings in the Ring road area Otto Wagner's Postal Savings Bank (1903-06), which with it façade, liberated of ornament, and only decorated with "functional" aluminum buttons and the glass banking hall now is one of the icons of modern architecture. Like no other stood Otto Wagner for the dawn into the 20th century: His Metropolitan Railway buildings made ​​the public transport of the city a topic of architecture, the church of the Psychiatric hospital at Steinhofgründe (1904-07) is considered the first modern church.

With his consistent focus on the function of a building ("Something impractical can not be beautiful"), Wagner marked a whole generation of architects and made Vienna the laboratory of modernity: in addition to Joseph Maria Olbrich, the builder of the Secession (1897-98) and Josef Hoffmann, the architect of the at the western outskirts located Purkersdorf Sanatorium (1904) and founder of the Vienna Workshop (Wiener Werkstätte, 1903) is mainly to mention Adolf Loos, with the Loos House at the square Michaelerplatz (1909-11) making architectural history. The extravagant marble cladding of the business zone stands in maximal contrast, derived from the building function, to the unadorned facade above, whereby its "nudity" became even more obvious - a provocation, as well as his culture-critical texts ("Ornament and Crime"), with which he had greatest impact on the architecture of the 20th century. Public contracts Loos remained denied. His major works therefore include villas, apartment facilities and premises as the still in original state preserved Tailor salon Knize at Graben (1910-13) and the restored Loos Bar (1908-09) near the Kärntner Straße (passageway Kärntner Durchgang).

Between the Wars: International Modern Age and social housing

After the collapse of the monarchy in 1918, Vienna became capital of the newly formed small country of Austria. In the heart of the city, the architects Theiss & Jaksch built 1931-32 the first skyscraper in Vienna as an exclusive residential address (Herrengasse - alley 6-8). To combat the housing shortage for the general population, the social democratic city government in a globally unique building program within a few years 60,000 apartments in hundreds of apartment buildings throughout the city area had built, including the famous Karl Marx-Hof by Karl Ehn (1925-30). An alternative to the multi-storey buildings with the 1932 opened International Werkbundsiedlung was presented, which was attended by 31 architects from Austria, Germany, France, Holland and the USA and showed models for affordable housing in greenfield areas. With buildings of Adolf Loos, André Lurçat, Richard Neutra, Gerrit Rietveld, the Werkbundsiedlung, which currently is being restored at great expense, is one of the most important documents of modern architecture in Austria.

Modernism was also expressed in significant Villa buildings: The House Beer (1929-31) by Josef Frank exemplifies the refined Wiener living culture of the interwar period, while the house Stonborough-Wittgenstein (1926-28, today Bulgarian Cultural Institute), built by the philosopher Ludwig Wittgenstein together with the architect Paul Engelmann for his sister Margarete, by its aesthetic radicalism and mathematical rigor represents a special case within contemporary architecture.

Expulsion, war and reconstruction

After the "Anschluss (Annexation)" to the German Reich in 1938, numerous Jewish builders, architects (female and male ones), who had been largely responsible for the high level of Viennese architecture, have been expelled from Austria. During the Nazi era, Vienna remained largely unaffected by structural transformations, apart from the six flak towers built for air defense of Friedrich Tamms (1942-45), made ​​of solid reinforced concrete which today are present as memorials in the cityscape.

The years after the end of World War II were characterized by the reconstruction of the by bombs heavily damaged city. The architecture of those times was marked by aesthetic pragmatism, but also by the attempt to connect with the period before 1938 and pick up on current international trends. Among the most important buildings of the 1950s are Roland Rainer's City Hall (1952-58), the by Oswald Haerdtl erected Wien Museum at Karlsplatz (1954-59) and the 21er Haus of Karl Schwanzer (1958-62).

The youngsters come

Since the 1960s, a young generation was looking for alternatives to the moderate modernism of the reconstruction years. With visionary designs, conceptual, experimental and above all temporary architectures, interventions and installations, Raimund Abraham, Günther Domenig, Eilfried Huth, Hans Hollein, Walter Pichler and the groups Coop Himmelb(l)au, Haus-Rucker-Co and Missing Link rapidly got international attention. Although for the time being it was more designed than built, was the influence on the postmodern and deconstructivist trends of the 1970s and 1980s also outside Austria great. Hollein's futuristic "Retti" candle shop at Charcoal Market/Kohlmarkt (1964-65) and Domenig's biomorphic building of the Central Savings Bank in Favoriten (10th district of Vienna - 1975-79) are among the earliest examples, later Hollein's Haas-Haus (1985-90), the loft conversion Falkestraße (1987/88) by Coop Himmelb(l)au or Domenig's T Center (2002-04) were added. Especially Domenig, Hollein, Coop Himmelb(l)au and the architects Ortner & Ortner (ancient members of Haus-Rucker-Co) ​​by orders from abroad the new Austrian and Viennese architecture made a fixed international concept.

MuseumQuarter and Gasometer

Since the 1980s, the focus of building in Vienna lies on the compaction of the historic urban fabric that now as urban habitat of high quality no longer is put in question. Among the internationally best known projects is the by Ortner & Ortner planned MuseumsQuartier in the former imperial stables (competition 1987, 1998-2001), which with institutions such as the MUMOK - Museum of Modern Art Foundation Ludwig, the Leopold Museum, the Kunsthalle Wien, the Architecture Center Vienna and the Zoom Children's Museum on a wordwide scale is under the largest cultural complexes. After controversies in the planning phase, here an architectural compromise between old and new has been achieved at the end, whose success as an urban stage with four million visitors (2012) is overwhelming.

The dialogue between old and new, which has to stand on the agenda of building culture of a city that is so strongly influenced by history, also features the reconstruction of the Gasometer in Simmering by Coop Himmelb(l)au, Wilhelm Holzbauer, Jean Nouvel and Manfred Wehdorn (1999-2001). Here was not only created new housing, but also a historical industrial monument reinterpreted into a signal in the urban development area.

New Neighborhood

In recent years, the major railway stations and their surroundings moved into the focus of planning. Here not only necessary infrastructural measures were taken, but at the same time opened up spacious inner-city residential areas and business districts. Among the prestigious projects are included the construction of the new Vienna Central Station, started in 2010 with the surrounding office towers of the Quartier Belvedere and the residential and school buildings of the Midsummer quarter (Sonnwendviertel). Europe's largest wooden tower invites here for a spectacular view to the construction site and the entire city. On the site of the former North Station are currently being built 10,000 homes and 20,000 jobs, on that of the Aspangbahn station is being built at Europe's greatest Passive House settlement "Euro Gate", the area of ​​the North Western Railway Station is expected to be developed from 2020 for living and working. The largest currently under construction residential project but can be found in the north-eastern outskirts, where in Seaside Town Aspern till 2028 living and working space for 40,000 people will be created.

In one of the "green lungs" of Vienna, the Prater, 2013, the WU campus was opened for the largest University of Economics of Europe. Around the central square spectacular buildings of an international architect team from Great Britain, Japan, Spain and Austria are gathered that seem to lead a sometimes very loud conversation about the status quo of contemporary architecture (Hitoshi Abe, BUSarchitektur, Peter Cook, Zaha Hadid, NO MAD Arquitectos, Carme Pinós).

Flying high

International is also the number of architects who have inscribed themselves in the last few years with high-rise buildings in the skyline of Vienna and make St. Stephen's a not always unproblematic competition. Visible from afar is Massimiliano Fuksas' 138 and 127 meters high elegant Twin Tower at Wienerberg (1999-2001). The monolithic, 75-meter-high tower of the Hotel Sofitel at the Danube Canal by Jean Nouvel (2007-10), on the other hand, reacts to the particular urban situation and stages in its top floor new perspectives to the historical center on the other side.

Also at the water stands Dominique Perrault's DC Tower (2010-13) in the Danube City - those high-rise city, in which since the start of construction in 1996, the expansion of the city north of the Danube is condensed symbolically. Even in this environment, the slim and at the same time striking vertically folded tower of Perrault is beyond all known dimensions; from its Sky Bar, from spring 2014 on you are able to enjoy the highest view of Vienna. With 250 meters, the tower is the tallest building of Austria and almost twice as high as the St. Stephen's Cathedral. Vienna, thus, has acquired a new architectural landmark which cannot be overlooked - whether it also has the potential to become a landmark of the new Vienna, only time will tell. The architectural history of Vienna, where European history is presence and new buildings enter into an exciting and not always conflict-free dialogue with a great and outstanding architectural heritage, in any case has yet to offer exciting chapters.

Info: The folder "Architecture: From Art Nouveau to the Presence" is available at the Vienna Tourist Board and can be downloaded on www.wien.info/media/files/guide-architecture-in-wien.pdf.

Old farm implements at Carl J McEwen Historic Village

Clearly visible implement hooks from the driver`s seat.

This FFA student was at the Livestock Show with a farm implement she had built.

Seen at Melbourne, East Yorkshire 08-05-16. Any suggestions as to what it is would be gratefully appreciated. Old disc harrow maybe?

Built in 1935-1939, this Modern house, an example of Organic Architecture, was designed by Frank Lloyd Wright for the family of department store owner Edgar J. Kaufmann, Sr. to serve as a weekend retreat. The house was a catalyst for the revitalization of Frank Lloyd Wright’s career, who was in his mid-60s at the time, along with two other commissions around the same time, the Johnson Wax Headquarters and the Jacobs House I, which were critically acclaimed and explored a bold new direction of organic architecture that was heavily inspired from their natural surroundings, and were streamlined, dropping most of the ornamental pretenses of his earlier work. The house was built for department store owner Edgar J. Kaufmann, Sr., his wife, Liliane Kaufmann, and their only son, Edgar Kaufmann, Jr., to serve as the family’s weekend retreat, with room to accommodate a small staff and guests alongside the family. The Kaufmann family became acquainted with the work of Wright through Edgar Kaufmann, Jr., who read Frank Lloyd Wright’s autobiography in 1934, and was so impressed that he decided to intern at the Taliesin Fellowship, where Edgar, Sr. and Liliane first met Wright while visiting Edgar, Jr. The family, at the time, resided in a traditional-style mansion in Fox Chapel, near Pittsburgh, and had a small rustic cabin overlooking the waterfall at the Fallingwater site. The cabins were falling into disrepair in the mid-1930s, which prompted the Kaufmann family to contact Wright to design a replacement structure. Wright visited and surveyed the area around Bear Run in 1934, but shelved the project while pursuing other work for the next few months, thinking through the design, before being surprised by a visit from Edgar J. Kaufmann, Sr. in September 1935, which prompted Wright to quickly draw a concept for a house at Bear Run, producing the initial design drawings in two hours. Edgar, Sr., upon seeing the plans, was surprised to see the house soaring above the waterfall, as he had expected it to sit below the falls in order to view them from a distance, but Wright’s charisma convinced a skeptical Kaufmann to buy into the concept.

 

The house was designed by Wright with input from structural engineers Mendel Glickman and William Wesley Peters to feature large cantilevers, which allowed it to embrace the waterfall and topography below, while providing ample outdoor space and the desired number of bedrooms and living spaces within. A second wing was constructed above the main house, linked to it via a covered breezeway, which houses a carport, servants quarters, and a guest suite. The stone utilized in the house’s construction was quarried on the site, and it utilized reinforced concrete in its construction, a building technique with which Wright was inexperienced, but which the design would be impossible to implement without utilizing. Kaufmann was skeptical of Wright’s experience with the technique, as well as the cantilevered forms of the structure, and commissioned an engineering report, compiled by an engineering firm, which caused Wright to threaten to walk away from the incomplete project. Kaufmann relented in the face of Wright’s ultimatum, and had the documents buried. However, the contractor, feeling uneasy about the strength of Wright’s design, added extra reinforcement in secret, which was revealed during the building’s restoration. Other changes were made due to skepticism of the cantilevered design, but many of these were reversed, which proved the resiliency and strength of the design. The house came in far over budget, but despite these cost overruns and complications with the design, the Kaufmann family enjoyed it as a weekend retreat between 1937 and 1963. Liliane Kaufmann died in 1952, and Edgar Kaufmann, Sr. died in 1955, leaving the house to their son, Edgar Kaufmann, Jr., who continued to utilize the house as a weekend retreat, with his life partner, Paul Mayén, becoming a regular visitor to the house as well. In 1963, Edgar, Jr. donated the property to the Western Pennsylvania Conservancy, along with the surrounding property, which was converted into a nature reserve, and the house was opened for public tours.

 

The house features multiple reinforced concrete cantilevers, wrap-around windows facing the falls and Bear Run, open, transparent corners on the side of the building facing the creek, stone cladding on the more opaque portions of the facade, large terraces on the cantilevered portions of the building, open tread staircases inside and outside the building, red metal trim, a suspended concrete canopy over the breezeway connecting the guest wing and carport with the main house, a swimming pool on the terrace outside the guest wing, rocks embedded into the floors of the interior of the house, a staircase from the living room down to Bear Run below, and red concrete floors inside. A driveway, following Bear Run, crosses a bridge next to the main wing of the house before following a narrow corridor between the main wing and an adjacent stone outcropping, before turning and arriving at the upper wing, which originally housed a four-bay carport on the lower floor. The interior of the house is very open to the exterior, with low furnishings that allow for maximization of the views out of the windows, and is home to art that was collected by Liliane, books collected by Edgar, Jr. and Paul, and furnishings collected by Edgar, Sr. The house’s kitchen features yellow-painted metal cabinets and appliances, and chrome handles, the living room features a fireplace with a spherical beverage warmer that is designed to swing over to the fireplace from its storage location next to the fireplace and coffered ceilings, and horizontal bands of trim, and various portions of the house feature built-in desks, cabinets, wooden slat screens, and bookshelves, simple beds featuring wooden headboards and nightstands in the bedrooms, and bathrooms with cork tiles, sunken bathtubs, ceiling-mounted shower heads, and toilets with wall-embedded tanks. The upper wing of the house has a carport and guest suite on the lower floor, with servants quarters above, and the main house features a living room, dining room, kitchen, terraces and lounge on the first floor, a primary suite and secondary bedroom and bathroom with large terraces on the second floor, and a suite intended for Edgar, Jr. on the third floor, which was later partially converted into an office. The house is very broad in the direction parallel to Bear Run and has a living room that cantilevers over the creek, but it is very thin, being rather thin, with primary interior spaces featuring windows that look out onto Bear Run below. The house, despite its size appearing massive due to its spatial arrangement, has only a small interior square footage, but the space is efficiently designed to offer maximum utility to the occupants, and allow a close connection with nature.

 

The house was designated a National Historic Landmark in 1966, and was listed on the National Register of Historic Places in 1974. It was designated as part of a UNESCO World Heritage Site, The 20th-Century Architecture of Frank Lloyd Wright, in 2019. A visitor center was constructed on the property in 1977-1979, designed by Paul Mayen. The most visible modification to the house since it was opened to the public were the enclosure of three carport bays to house a museum and presentation space for visitors. The house underwent major alterations to its structural systems in 1995-2002, involving analyzing the performance of the cantilevers over time since the house’s construction, as the bold cantilevered forms had insufficient reinforcement and had deflected substantially, nearing their failure points. Additional steel supports and post-tensioning in the form of steel cables were added to the building to support the cantilevers, which has halted the progression of the deflection of the structure, though it is monitored by the Western Pennsylvania Conservancy in order to detect any further movement of the structure. The house today sees over one-hundred thousand visitors annually, and is one of the most well-known works of Wright, as well as being one of the best-known houses in the United States.

Here's what you need to mix concrete by hand: Wheelbarrow with a bag of Quick-crete; a mortar hoe (blue handle) and scraper for mixing and scooping; rubber gloves and a dust mask to keep the concrete off your skin and out of your lungs; a jug of water and a watering can to add more water and keep down the dust.

At Hesston Steam Days

 

TMY@400 expired 11/2010; HC-110; Rolleiflex Automat.

Feel free to extend this into your own implement!

www.brickshelf.com/gallery/TheScooterGuy/LDD/MOCs/Technic...

When one's neck or back plays up its the pleasurable pain that these impart that offers at least temporary relief

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The Implementation Force (IFOR) was a NATO-led multinational peacekeeping force in Bosnia and Herzegovina under a one-year mandate from 20 December 1995 to 20 December 1996 under the codename Operation Joint Endeavour. NATO nations that contributed forces included Belgium, Canada, Denmark, France, Germany, Italy, Luxembourg, The Netherlands, Norway, Portugal, Spain, Turkey, The United States of America, and the United Kingdom.

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At a Rural Museum in Drayton Valley, AB