Shuttle Bus entering the Mather Point bus loop/ shuttle stop.

 

The 2010 Mather Point and Grand Canyon Visitor Center improvements created much needed parking at the Grand Canyon Visitor Center, a vehicle-free visitor experience at Mather Point, a new rim-side amphitheater, and many informational and interpretive improvements to the visitor center plaza. 2010 Rehabilitation of the Mather Point overlook area included the development of this mobility impaired access to the overlook, and new railing along the entire rim area at Mather Point.

 

Implementation of this plan has resulted in a vastly improved and more intuitive visitor experience. NPS photo by Grand Canyon Fire and Aviation.

HHS Roundtable Improving Access to High-Quality Healthcare

freshly painted walls and trim, cute new summer bedspread , new curtains

www.usaraf.army.mil

 

U.S Army Medical Research Unit – Kenya: Improving malaria diagnosis, one lab at a time

 

By Rick Scavetta, U.S. Army Africa

 

OYUGIS, Kenya – Inside Rachuonyo district hospital, Simba Mobagi peers through his laboratory’s only microscope at a sick woman’s blood sample.

 

The 33-year-old laboratory technologist’s goal – rapidly identifying malaria parasites.

Dozens more samples await his eyes. Each represents a patient suffering outside on wooden benches.

 

Mogabi takes little time to ponder his workload. He quickly finds malaria parasites, marks his finding on a pink patient record and moves to the next slide. Much to his surprise, a U.S. Army officer arrives, removes his black beret and sets down a large box.

 

Inside Maj. Eric Wagar’s box is a new microscope – a small gesture within U.S. Army Medical Research Unit-Kenya’s larger efforts to improve malaria diagnostics in Africa.

 

For more than 40 years, USAMRU-K – known locally as the Walter Reed Project – has studied diseases in East Africa through a partnership with the Kenya Medical Research Institute.

 

Wagar heads USAMRU-K’s Malaria Diagnostics and Control Center of Excellence in Kisumu, a unique establishment begun in 2004 that’s since trained more than 650 laboratory specialist to better their malaria microscopy skills.

 

“Working with the Walter Reed Project is so good for the community, as it benefits the patient,” Mobagi said, who is looking forward to attending the center’s malaria diagnostics course. “Plus, having a new microscope improves our work environment. Work will be easier and we will have better outcomes.”

 

Back in Kisumu, wall maps mark the center’s success, with hundreds of trained lab technicians from more than a dozen countries across the African continent. International students have come from Ireland, the U.S. and Thailand.

Many students are sponsored through U.S. government aid programs aimed at reducing disease in Africa or by nongovernmental organizations. Most of the center’s $450,000 annual budget comes from the U.S. President’s Malaria Initiative. Other funding is from the U.S. Defense Department, NGOs and pharmaceutical companies.

 

For students to practice malaria identification, five Kenyan lab workers work tirelessly to create a variety of blood specimens. Slides may show one or more of malaria’s several species – others are free of parasites. The majority of malaria cases are the falciparum species, but many people are co-infected with other species and it’s important for students to recognize that, Wagar said.

 

A recent review of the course’s effectiveness showed that microscopy students went back to labs lacking organization and equipment. In some cases, the training was not having the desired impact on local people facing malaria.

 

“At our course, lab students learn skills and habits that increase their ability to accurately detect malaria on blood slides. Yet, when they return to their local laboratories, they face the challenge of changing habits and procedures,” Wagar said. “Changing behavior is hard to do.”

 

In late- April, Wagar accompanied Jew Ochola, 28, the center’s daily operations manager to Oyugis, the district center of Rachuonyo that lies roughly 30 miles south of Kisumu in Kenya’s Nyanza province.

 

The visit marked the initial visit of the center’s supervision support project – monthly visits to six local district hospitals – to implement tools that increase efficient oversight of malaria diagnosis. The yearlong $300,000 initiative – funded by the President’s Malaria Initiative, a USAID sponsored program – is designed to help translate school learning into field practices, Ochola said.

 

“First I do an assessment of the hospital’s lab, what procedures they have, the number of people on staff and the equipment they use,” Ochola said. “By partnering with laboratory managers, we hope to increase standards and improve efficient and effective diagnosis.

The goal is to lessen the burden of malaria on the local people.”

 

To mark progress, lab staff must collect 20 slides each month that show properly handled blood samples. Monthly visits will mark performance improvement.

Through quality malaria diagnosis, USAMRU-K is part of a larger public health effort to reduce malaria’s impacts Kenyan’s lives. Illness means paying for treatment and less wages earned, creating an impact on the economy.

 

“By mitigating a public health burden, people should have more time to grow food and have money for things other than medical care,” Wagar said. “We can’t expect to see change right away, but hopefully things will be a little bit better every month.”

 

Working with the Djibouti-based Combined Joint Task Force Horn of Africa and other DoD agencies, the center recently offered microscopy courses through U.S. military partnership events in Ghana, Nigeria and Tanzania. The effort supports U.S. Africa Command’s strategic engagement goal of increasing capabilities and strengthening capacity with the militaries of African nations, Wagar said.

 

“To date, that includes eight Kenyans military lab techs, 17 from the Tanzania People’s Defense Force and 30 Nigerians,” Wagar said.

 

Accurate diagnosis is also a key factor for military readiness, Wagar said. For example, a Kenyan soldier stationed in Nairobi – where malaria is less prevalent – is susceptible to the disease if posted elsewhere in the country.

 

“Improving malaria diagnosis within African military laboratories sets conditions for healthier troops,” Wagar said. “When forces are healthy, they are more capable to support their government and regional security.”

 

To learn more about U.S. Army Africa visit our official website at www.usaraf.army.mil

 

Official Twitter Feed: www.twitter.com/usarmyafrica

 

Official YouTube video channel: www.youtube.com/usarmyafrica

  

EXPLORE #189 7/4/2009. Just imagine for a second that everything material you owe, your house, furniture, photos, books, CDs, computer, paintings, plants, your bed and favorite pillow, your clothes... everything... is gone. Think about becomin homeless in a few minutes. What would you fell if all your efforts for improving your quality of life and living standards were vain, futile. That is what has happened to thousands of our italian neighbours. Even worse, some of them are dead or lost somebody in their family.

 

And the reason couldn't be more stupid: there isn't any! An unpredictable earthquake reminded us that natural forces can't be controlled.

 

PD Have a look at this site and check how frequent are the earthquakes. It may also happen to us!

 

View my images in DARCKR or Flickriver.

 

© Daniel Cano Ott. Todos los derechos reservados.

© Daniel Cano Ott. All rights reserved.

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

WIKIPEDIA

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

WIKIPEDIA

OSS cartographers used this English-made device to reproduce, enlarge, or reduce a map to scale. One arm traced the original map and the other arm held a pen or pencil to draw a scaled copy.

 

I've improved sitting position of the 2012 Pocahontas doll (to the left in these photos), by shaving a bit more off her right hip joint. I photograph her next to the 2011 doll. Both are in sitting positions, with their legs straight, then with their legs bent at the knees.

 

Photos of the 2011 and 2012 Disney Store Classic Pocahontas 12'' dolls, undressed to show their differing leg joints. The new 2012 doll is on left , the old 2011 is on right. The old doll has rubber legs, and more freedom of movement in the hip joints, as well as deeper cut in the ball joint part of the leg to allow the leg to bend closer to the hip when in a sitting position. She also has internal 3-click knee joints. The new doll has hard, smooth plastic legs, hinge knee joints and hinge and pivot ankle joints. She is a bit bow legged due to her knee joints not being precisely made.

 

I've just experimented by cutting into the leg of the new doll, to extend the ball portion of the joint further around. This is to enable her to sit up with her knees closer together. It has greatly reduced the angle between her legs in the sitting position, from about 45 degrees to less than half that. There seems to be some internal resistence in the hip joints to reducing the angle any further.

 

Since this is my first experience in grinding plastic using a rotary tool (Dremel 3000 Variable-Speed AC Power Tool), my work is rather crude. I improved the smoothness of my work considerably between the left hip (to the right in the photos) and the right. I used the #953 Aluminum Oxide Grinding Stone at the medium speed setting of 6, as recommended in the instruction manual.

Improved HDR of the Opera House as the lighting conditions are better this time.

The Los Angeles Fire Department was notified by the first of several 9-1-1 calls at 1:03 PM on September 21, 2022 to respond to a brush fire in the hills north of La Tuna Canyon Road. Firefighters arrived quickly to find approximately 5 acres of brush burning in steep and remote terrain.

 

Under the command of LAFD Assistant Chief Corey Rose, a well-coordinated ground and air assault slowed the forward progress of the fire in a matter of hours, preventing the need for any threat to or evacuations of nearby homes. During the swift mutual aid response from five agencies, firefighters took advantage of the temperature, wind, and former burn scar from the 2017 La Tuna Fire, all of which enabled crews to keep this fire being stopped at just over 100 acres, rather than thousands.

 

Fire crews remained long after the flames were eliminated, improving containment lines, and mopping up hot spots and smoldering debris. Thankfully no structures were threatened by the advancing flames, and no injuries were reported.

 

The cause of the major emergency blaze, known as the Land Fire, remains under active investigation.

 

A special thank you goes out to all of our Foothill Mutual Threat Zone cooperators who respond with the LAFD on a variety of emergencies on a regular basis. Today, those included Los Angeles County Fire Department, US Forest Service (Angeles National Forest), Burbank Fire Department, and Glendale Fire Department.

 

© Photo by Austin Gebhardt

 

LAFD Incident: 092122-0837

 

Connect with us: LAFD.ORG | News | Facebook | Instagram | Reddit | Twitter: @LAFD @LAFDtalk

OSS cartographers used this English-made device to reproduce, enlarge, or reduce a map to scale. One arm traced the original map and the other arm held a pen or pencil to draw a scaled copy.

 

+++ DISCLAIMER +++

Nothing you see here is real, even though the conversion or the presented background story might be based on historical facts. BEWARE!

  

Some background:

The Bell AH-1 SuperCobra is a twin-engined attack helicopter that was developed on behalf of, and primarily operated by, the United States Marine Corps (USMC). The twin Cobra family, itself part of the larger Huey family, includes the AH-1J SeaCobra, the AH-1T Improved SeaCobra, and the AH-1W SuperCobra. The Super Cobra was derived from the single-engine AH-1 Cobra, which had been developed during the mid-1960s as an interim gunship for the U.S. Army. The USMC had quickly taken an interest in the type but sought a twin-engine arrangement for greater operational safety at sea, along with more capable armaments. While initially opposed by the Department of Defense, who were keen to promote commonality across the services, in May 1968, an order for an initial 49 twin-engine AH-1J SeaCobras was issued to Bell. The type entered service during the final months of the US's involvement in the Vietnam War, seeing limited action in the theatre as a result.

 

The USMC promptly sought greater payload capacity than that provided by the original Sea Cobra; thus the AH-1T, equipped with the dynamic systems of the Model 309 and a lengthened fuselage, was produced by Bell during the 1970s. In the following decade, in response to the denial of funding to procure the Boeing AH-64 Apache attack helicopter, the USMC opted to procure a more capable variant of the AH-1T; equipped with revised fire control systems compatible with new munitions, such as the AGM-114 Hellfire anti-tank missile, the new model, designated AH-1W, commenced delivery in 1986.

 

In the early 1980s, the Marine Corps sought a new navalized helicopter. Accordingly, it evaluated the Boeing AH-64 Apache attack helicopter as first choice over a two-week period in September 1981, which included shipboard operation tests. Furthermore, various concepts were studied at this time. However, the service's request for funding to purchase the AH-64 was denied by Congress that same year. As an alternative option, the Marines procured a more powerful version of the AH-1T. Other changes included modified fire control systems to carry and fire AIM-9 Sidewinder and AGM-114 Hellfire missiles. The new version, which was funded by Congress, received the AH-1W designation. During March 1986, deliveries of the AH-1W SuperCobra commenced, eventually totaling 179 new-built helicopters along with the upgrading of 43 existing AH-1Ts.

 

This development also fell into the period when Great Britain was looking for a potential attack helicopter for the British Army, and Western Germany was - together with France - about to mutually develop a new attack helicopter that would in Germany replace the PAH-1, the light Bo 105 helicopter armed with six HOT anti-tank missiles. In 1984, the French and West German governments had issued a requirement for an advanced antitank helicopter, with one variant desired by the French dedicated to the escort and antihelicopter role. As originally planned, both countries would procure a total of 427 helicopters called “Tiger”. The West Germans planned on acquiring 212 models of the anti-tank variant named PAH-2 (Panzerabwehrhubschrauber or "Anti-tank helicopter"), with deliveries starting at the end of 1992. The French wanted 75 HAPs (Hélicoptère d'Appui Protection or "Support and Escort Helicopter") and 140 HACs (Hélicoptère Anti Char or "Anti-Tank Helicopter"), with deliveries starting at the end of 1991 and 1995, respectively. In the meantime, the USA also offered both the AH-1 as well as the more modern AH-64 as alternatives.

 

Development of the Tiger started during the Cold War, and it was initially intended as a pure anti-tank helicopter platform to be used against a Soviet ground invasion of Western Europe. A joint venture, consisting of Aérospatiale and MBB, was subsequently chosen as the preferred supplier, but in 1986 the development program was already canceled again due to spiraling costs: it had been officially calculated that supplying the German forces with an equivalent number of US-produced McDonnell Douglas AH-64 Apache attack helicopters would have been a considerably cheaper alternative to proceeding with the Tiger’s development, which became a more and more complex project because the helicopter would have to be able to fulfill more roles, and the duty profiles of Germany and France became significantly different. According to statements by the French Defence Minister André Giraud in April 1986, the collaborative effort had become more expensive than an individual national program and was also forecast to take longer to complete.

 

This opened the door for American proposals even wider, and beyond the state-of-the-art AH-64 Bell proposed a further upgraded two-engine AH-1W. Bell had been working as a private initiative with both the AH-1T+ demonstrator and the AH-1W prototype, and developed a new experimental hingeless rotor system with four composite blades, designed to withstand up to 23 mm rounds and thus greatly improving battlefield survivability. This new main rotor was manually foldable, reduced vibrations and allowed the engine power to be increased, thus greatly improving the SuperCobra’s performance and load capabilities. The twin engine’s power had until then been restricted, but in the AH-1-4BW the power was liberated to full 1,800 shp (1,342 kW), with a reinforced gearbox that could even cope with 2.400 shp. Top speed climbed by 23 mph/37 km/h, rate of climb improved, and the load capability was raised by 1.000 lb (450 kg). The AH-1-4BW was now able to fly a full looping, something the AH-1 had not been able to do before. However, empty weight of this demonstrator helicopter climbed to 12,189 lb (5,534 kg) and the maximum TOW to 18,492 lb (8.391 kg).

 

Other changes included a different position for the stabilizers further aft, closer to the tail rotor, which furthermore received small end plates to improve directional stability. The modified AH-1W prototype was aptly re-designated “AH-1-4BW” (4BW standing for “4-blade whiskey”), and there were plans to upgrade the type even further with a fully digitalized cockpit to meet contemporary requirements, e.g. for the British Army.

 

The West-German Bundesluftwaffe’s interest in the “outdated” AH-1 was initially only lukewarm, but when Bell offered to lend the AH-1-4BW prototype for evaluations and as a development mule for the eventual integration of the European HOT missile and indigenous sensors and avionics, a mutual agreement was signed in late 1987 to have the AH-1-4BW tested by the Luftwaffe in the environment where the type would be operated.

The AH-1-4BW prototype (s/n 166 022) was delivered to Manching in Southern Germany in summer 1988 on board of a C-5 Galaxy. It was operated by the Luftwaffe’s Wehrtechnische Dienststelle (WTD, Technical and Airworthiness Center for Aircraft) 61 for two years and successfully made several tests. This program was divided into three “Phases”. “Phase I” included focused on flight characteristics, tactical operations, and mock air-to-air combat against Luftwaffe CH-53s which acted as Mi-24 aggressors. Upon program start the AH-1-4BW received German markings, the registration 98+11, and a new, subdued paint scheme in Luftwaffe colors instead of the original USMC scheme in an overall medium green.

 

In “Phase I” the AH-1-4BW retained its American weapon systems, as the flight testing did not involve weapon deployment or integration. Instead, dummies or target designators were carried. After these initial tests that lasted almost a year Bell agreed to let the WTD 61 modify the AH-1-4BW further with European avionics to deploy the HOT 3 anti-tank missile, which would be the helicopter’s primal weapon in the German Heeresflieger’s service, since Germany did at that time neither use the similar American TOW nor the more sophisticated AGM-114 Hellfire, even though the German PARS 3 LR missile (also known as TRIGAT-LR: Third Generation AntiTank, Long Range) was already under development since 1988. This upgrade and test program section received the designation “Phase II”. Outwardly, the newly modified AH-1 was recognizable through a different sensor turret in the nose and a modified HOT missile sight for the gunner in the front seat.

 

In late 1989 the helicopter underwent another modification by WTD 61, which was to test equipment already intended for the PAH-2. Under the trials’ final “Phase III” the AH-1-4BW received a globular fairing on a mast on top of the main rotor, to test the tactical value of observing, identifying, and selecting targets while the helicopter would remain in cover. This sensor mast combined a panoramic IR camera with a targeting sight for anti-tank missiles and the gun turret, and it functionally replaced the standard chin sensor turret (which was brought back to AH-1W standard). Another novel feature was a streamlined, sugar scope-shaped exhaust diffusor with two chambers which guided hot gases upwards into the main rotor’s downwash, as an alternative to the original diffusors which only mixed cold ambient air with the hot efflux. It turned out to be very effective and was subsequently adapted for the Tiger. Other changes included a new hingeless three-blade tail rotor that was supposed to reduce operational noise and frequency issues with the new 4-blade main rotor, and the endplate stabilizers were enlarged to compensate for the huge “eyeball” on top of the main rotor which significantly changed the AH-1’s flight characteristics, especially at high speed.

 

Further tests of the Phase III SuperCobra lasted until summer 1990 and provided both Bell as well as the Luftwaffe with valuable benchmark data for further weapon system developments. When the lease contract ended in 1991, the AH-1-4BW was sent back to the United States. In the meantime, though, the political situation had changed dramatically. The USSR had ceased to exist, so that the Cold War threat especially in Europe had ended almost overnight after the Aérospatiale/MBB joint venture, now officially called Eurocopter, had signed an agreement in 1989 which financially secured the majority of the Tiger’s pending development through to serial production, including arrangements for two assembly lines to be built at Aerospatiale's Marignane plant and MBB's Donauwörth facility. This eventually saved the Tiger and in 1991 it had become clear that no American attack helicopter would be bought by either Germany or France. Great Britain as another potential European customer also declined the AH-1 and eventually procured the more modern AH-64 in the form of the license-built AgustaWestland Apache.

 

In 1992, the Eurocopter Group was officially established, and the Tiger moved closer to the hardware stage; this led to considerable consolidation of the aerospace industry and the Tiger project itself. A major agreement was struck in December 1996 between France and Germany that cemented the Tiger's prospects and committed the development of supporting elements, such as a series of new generation missile designs for use by the new helicopter. National political issues continued to affect the prospects of the Tiger, however. A proposed sale of up to 145 Tigers to Turkey proved a source of controversy; Turkey selected the Tiger as the preferred option, but conflicting attitudes between Eurocopter, France and Germany regarding military exports led to Turkey withdrawing its interest. Eventually, Turkey procured AH-1s and started an indigenous attack helicopter program.

 

However, the AH-1-4BW’s development and its vigorous testing in Germany were not in vain: Lacking a USMC contract, Bell developed this new design into the AH-1Z with its own funds during the 1990s and 2000s. By 1996, the Marines were again prevented from ordering the AH-64: developing a marine version of the Apache would have been expensive and it was likely that the Marine Corps would be its only customer. Instead, the service signed a contract for the upgrading of AH-1Ws into AH-1Zs, which incorporated many elements from the AH-1-4BW.

  

General characteristics:

Crew: Two (pilot, co-pilot/gunner)

Length: 58 ft 0 in (17.68 m) overall

45 ft 7 in (14 m) for fuselage only

Width: 10 ft 9 in (3.28 m) for stub wings only

Height: 13 ft 9 in (4.19 m)

13 ft 9 in (4.19 m) incl. Phase III sensor mast

Main rotor diameter: 42 ft 8 in (13.00 m)

Airfoil: blade root: DFVLR DM-H3; blade tip: DFVLR DM-H4

Main rotor area: 1,428.9 sq ft (132.75 m2)

Empty weight: 12,189 lb (5,534 kg)

Max. take-off weight: 18,492 lb (8.391 kg)

 

Powerplant:

2× General Electric T700-401 turboshaft engine, with 1,800 shp (1,342 kW)

 

Performance:

Maximum speed: 190 kn (220 mph, 350 km/h)

Never exceed speed: 190 kn (220 mph, 350 km/h)

Range: 317 nmi (365 mi, 587 km)

Service ceiling: 12,200 ft (3,700 m)

Rate of climb: 1,620 ft/min (8.2 m/s)

 

Armament:

1× 20 mm (0.787 in) M197 3-barreled Gatling cannon

in the A/A49E-7 chin turret (750 rounds ammo capacity)

4× hardpoints under the stub wings for a wide range of weapons, including…

- 20 mm (0.787 in) autocannon pods

- Twenty-two round pods with 68 mm (2.68 in) SNEB unguided rockets,

- Nineteen or seven round pods with 2.75” (70 mm) Hydra 70 or APKWS II rockets,

- 5” (127 mm) Zuni rockets – 8 rockets in two 4-round LAU-10D/A launchers

- Up to 8 TOW missiles in two 4-round XM65 missile launchers, on outboard hardpoints, or

up to 8 HOT3

up to 8 AGM-114 Hellfire missiles in 4-round M272 missile launchers, on outboard hardpoint,

- Up to 2 AIM-9 Sidewinder anti-aircraft missiles, launch rails above each outboard hardpoint or

up to 2 Air-to-Air Stinger (ATAS) air-to-air missiles in single launch tubes

  

The kit and its assembly:

This what-if model was inspired by the real attempts of Bell to sell a twin-engine Cobra variant to Germany as a replacement for the light PAH-1/Bo 105 helicopter, while plans were made to build an indigenous successor together with France which eventually became the PAH-2/Tiger. These proposals fell well into the time frame of the (also) real AH-14BW project, and I imagined that this specific helicopter had been lent to the Luftwaffe for evaluation?

 

The basis is the Italeri 1:72 AH-1W kit, a solid basis which requires some work, though. And because I had the remains of a French Tigre at hand (which gave its cockpit for my recent JASDF A-2 build) I decided to use some of the leftover parts for something that borders a kitbashing. This includes the 4-blade main and 3-blade tail rotor, and I integrated the Tiger’s scoop-shaped exhaust diffusor behind the main rotor – a tricky task that require a lot of PSR, but the result looks very natural, if not elegant? The Tiger’s end plate stabilizers were used, too, mounted to the AH-1’s trim stabilizers that were mounted further back, as on the real AH-1-4BW.

 

To change the look even further I decided to add a sensor pod on top of the main rotor, and this required a totally new mechanical solution to hold the latter. Eventually I integrated a sleeve for a fixed metal axis which also holds the sensor ball (from a MisterCraft Westland Lynx – a bit oversized, but suitable for a prototype), and the PAH-2 rotor received an arrangement of levers that hold it in place and still allow it to spin.

 

The ordnance was also taken from the Italeri Tigre, with HOT quadruple launchers for the outer weapon stations, the inner hardpoints were left empty and I also did not mount the American chaff/flare dispensers on top of the stub wings.

  

Painting and markings:

The Luftwaffe did a LOT of interesting camouflage experiments in the early Eighties, adopting several standardized schemes for aircraft, but the Heeresflieger were less enthusiastic and retained the overall Gelboliv (RAL 6014) scheme before a three-color camouflage, consisting of two green tones and a dirty black was gradually introduced – even though apparently not in a uniform fashion, because there were variations for the darker shade of green (retaining RAL 6014 or using FS 34079, as on the Luftwaffe Norm ’83 scheme that was applied to Tornado IDSs, RF-4Es, some Starfighters and to the Transall fleet).

 

My fictional AH-1-4BW would fall into that transitional phase and I decided to give the helicopter an experimental scheme, which was used/tested on early Tornado IDS, consisting of RAL 7021 (Teerschwarz), RAL 7012 (Basaltgrau) and RAL 6014 (Gelboliv) – on aircraft with undersides in RAL 7000 (Silbergrau), but on a helicopter rather as a wraparound scheme. However, inspired by Luftwaffe F-4Fs with a modified Norm ‘72 splinter scheme that added a simple light grey fin to break up the aircrafts’ profile in a side view, I used RAL 7030 (Steingrau) on the tail tip to achieve the same effect, and the light grey was also used, together with Basaltgrau und Gelboliv mottles on the sensor ball – looks a bit like WWII Luftwaffe style, but appeared plausible for the system’s tactical use from behind some ground cover. The cockpit interior became very dark grey, just like the rotor blades, which were adorned with orange warning markings at the tips – seen on some Luftwaffe helicopters instead of classic yellow or red-white-red bands.

 

The decals were puzzled together from various sources. National markings came from generic Luftwaffe sheets from TL Modellbau, the light blue WTD 61 emblems behind the cockpit were taken from a Peddinghaus decal sheet with early Luftwaffe unit markings. The dayglo panels were created with generic decal material (TL Modellbau, too) and stencils came mostly from a Fujimi AH-1 sheet, procuring German or even multi-language material appeared too tedious and costly.

The photo calibration markings on nose and fins were improvised from black and white decal sheet material, punched out, cut into quarters, and then applied as circles. Adds an experimental touch to the Cobra!

 

The kit received a light black ink washing and some post-panel-shading, esp. to brighten up the grey and increase the contrast between the camouflage tones, which appeared even more murky after the dayglow stripes had been added. Finally, the Cobra received an overall coat wit matt acrylic varnish, position lights were added/painted, and the sensor ball received sights made from yellow chrome PET foil, simply punched out and fixed into place with some Humbrol Clearfix.

  

This one took a while to materialize and was more work than one might expect at first glance. But it looks quite cool, esp. the PAH-2/Tiger’s exhaust fairing fits very well into the Cobra’s lines and adds an elegant touch to the helicopter. The “Eye ball” is a bit large, yes, but IMHO acceptable for a prototype or test vehicle. And the livery certainly conveys a German touch.

www.usaraf.army.mil

 

U.S Army Medical Research Unit: Improving malaria diagnosis in Africa, one lab at a time

 

By Rick Scavetta, U.S. Army Africa

 

OYUGIS, Kenya – Inside Rachuonyo district hospital, Simba Mobagi peers through his laboratory’s only microscope at a sick woman’s blood sample.

 

The 33-year-old laboratory technologist’s goal – rapidly identifying malaria parasites.

Dozens more samples await his eyes. Each represents a patient suffering outside on wooden benches.

 

Mogabi takes little time to ponder his workload. He quickly finds malaria parasites, marks his findings on a pink patient record and moves to the next slide. Much to his surprise, a U.S. Army officer arrives, removes his black beret and sets down a large box.

 

Inside Maj. Eric Wagar’s box is a new microscope – a small gesture within U.S. Army Medical Research Unit-Kenya’s larger efforts to improve malaria diagnostics in Africa.

 

For more than 40 years, USAMRU-K – known locally as the Walter Reed Project – has studied diseases in East Africa through a partnership with the Kenya Medical Research Institute.

 

Wagar heads USAMRU-K’s Malaria Diagnostics and Control Center of Excellence in Kisumu, a unique establishment begun in 2004 that’s since trained more than 650 laboratory specialist to better their malaria microscopy skills.

 

“Working with the Walter Reed Project is so good for the community, as it benefits the patient,” Mobagi said, who is looking forward to attending the center’s malaria diagnostics course. “Plus, having a new microscope improves our work environment. Work will be easier and we will have better outcomes.”

 

Back in Kisumu, wall maps mark the center’s success, with hundreds of trained lab technicians from more than a dozen countries across the African continent. International students have come from Ireland, the U.S. and Thailand.

Many students are sponsored through U.S. government aid programs aimed at reducing disease in Africa or by nongovernmental organizations. Most of the center’s $450,000 annual budget comes from the U.S. President’s Malaria Initiative. Other funding is from the U.S. Defense Department, NGOs and pharmaceutical companies.

 

For students to practice malaria identification, five Kenyan lab technicians work tirelessly to create a variety of blood specimens. Slides may show one or more of malaria’s several species – others are free of parasites. The majority of malaria cases are the falciparum species, but many people are co-infected with other species and it’s important for students to recognize that, Wagar said.

 

“At our course, lab students learn skills and habits that increase their ability to accurately detect malaria on blood slides. Yet, when they return to their local laboratories, they face the challenge of changing habits and procedures,” Wagar said. “Changing behavior is hard to do.”

 

In late-April, Wagar accompanied Jew Ochola, 28, the center’s daily operations manager to Oyugis, the district center of Rachuonyo that lies roughly 30 miles south of Kisumu in Kenya’s Nyanza province.

 

“First I do an assessment of the hospital’s lab, what procedures they have, the number of people on staff and the equipment they use,” Ochola said. “By partnering with laboratory managers, we hope to increase standards and improve efficient and effective diagnosis.

 

The goal is to lessen the burden of malaria on the local people.”

 

To mark progress, lab staffs must collect 20 slides each month that show properly handled blood samples. Monthly visits will mark performance improvement.

 

Through quality malaria diagnosis, USAMRU-K is part of a larger public health effort to reduce malaria’s impacts on Kenyan’s lives. Illness means paying for treatment and less wages earned, creating an impact on the economy.

 

“By mitigating a public health burden, people should have more time to grow food and have money for things other than medical care,” Wagar said. “We can’t expect to see change right away, but hopefully things will be a little bit better every month.”

 

Working with the Djibouti-based Combined Joint Task Force - Horn of Africa and other DoD agencies, the center recently offered microscopy courses through U.S. military partnership events in Ghana, Nigeria and Tanzania. The effort supports U.S. Army Africa’s strategic engagement goal of increasing capabilities and strengthening capacity with the militaries of African nations, Wagar said.

 

“To date, that includes eight Kenyan military lab techs, 17 from the Tanzania People’s Defense Force and 30 Nigerians,” Wagar said.

 

Accurate diagnosis is also a key factor for military readiness, Wagar said. For example, a Kenyan soldier stationed in Nairobi – where malaria is less prevalent – is susceptible to the disease if posted elsewhere in the country.

 

“Improving malaria diagnosis within African military laboratories sets conditions for healthier troops,” Wagar said. “When forces are healthy, they are more capable to support their government and regional security.”

 

To learn more about U.S. Army Africa visit our official website at www.usaraf.army.mil

 

Official Twitter Feed: www.twitter.com/usarmyafrica

 

Official YouTube video channel: www.youtube.com/usarmyafrica

  

(The following is a completely fictional history!)

 

By 1982, the deficiences of the SA-77C Wildfire program were rapidly becoming apparent, and so the FIRAF began looking at a replacement. To preserve the FIR’s self-sufficiency and desire for armament sources beyond the United States, Minister of Defense Akela Canis authorized Intelani Aeronautics to begin designing a replacement for the Wildfire in strict secrecy. Emphasis was placed on affordability and manueverability above all other aspects of the new design. Like the SA-77C, it would be a pure fighter rather than a multirole aircraft.

 

The design team decided to start from scratch, and numerous ideas were put on the table. This included a license-built, simplified F-16A (based on the unsuccessful F-16/79 proposal), resurrecting the Northrop YF-17 Cobra (which had provided the prototype for the F/A-18 Hornet), and essentially a scaled-down version of the Wildfire with variable-sweep wings. The proposal that was liked the most was to design something that would be “radical and practicable,” and centered around the research being made by Grumman Aerospace on forward-swept wing designs. The forward swept wing (FSW) would offer unparalleled (at the time) manueverability, excellent low-speed handling characteristics, and high-Alpha capability.

 

With the permission of Canis, IA contacted Grumman and offered to partner with them in the design of a testbed for the FSW design, which would become the X-29, in August 1983. The X-29 had already begun design work funded by DARPA, and Intelani Aeronautics’ involvement in the design was officially “observer only,” and the fact that much of the research funding came from IA was kept secret.

 

In the interests of speed and cost, the X-29 prototypes were adapted from existing F-5A Freedom Fighter airframes, retaining the forward fuselage and nose landing gear of the type, with main landing gear and control surface actuators of the F-16A. IA, with a better knowledge of composites than Grumman, provided the wings. The X-29 first flew in December 1984.

 

By this time, the Third World War had begun, and a crash program was started to design a military version of the X-29, designated XF-31 Stingray. The second X-29 was designed with a strengthened wing to simulate the addition of hardpoints and first flew in March 1985. By this time, the third X-29 prototype was already being reworked into the first XF-31.

 

Though the X-29 performed well in all respects, Intelani Aeronautics made some improvements to the design. The wing was made slightly larger with more area, while the forward fuselage was made slightly longer and deeper to accommodate the APG-65 radar of the F-16A. A gatling gun setup similar to that of the F/A-18 was proposed, but ultimately rejected in favor of two M39A2 20mm cannon; this was because the F-5 fuselage that the XF-31 was adapted was easily fitted with the M39s and FIRAF pilots were already more used to the cannon armament of the SA-77C and A-4ES. The analog cockpit of the X-29/F-5A was revised to include three multifunction displays, and, taking advantage of combat reports from Europe, an undernose Television Camera System (TCS), adapted from the F-14A+ Tomcat, was added underneath the nose. Because of weight distribution, the decision was made to place the TCS behind the forward landing gear rather than in front of it.

 

Wingtip and underwing fuselage hardpoints were added (the fuselage being too narrow for an underfuselage hardpoint), with the inner pylons “plumbed” for drop tanks. Though the XF-31 was cleared for unguided rocket pods and bombs, and software included for air-to-ground missions, the Stingray was meant to be a pure fighter first and foremost. For the same reason, the canopy was revised as a bubble canopy and the rear fuselage slightly cut down from the X-29, giving better all-around visibility, though not as good as the F-16’s.

 

The most radical change to the X-29 design was the rear fuselage. While it retained the long rear-leading edge extensions (RLEX) of the X-29, a forked twin-tail configuration was adapted for better handling. It was also planned to equip the XF-31 with two engines instead of one, but in the interests of speed the X-29’s single F404 powerplant was retained. The “canoe” that the X-29’s tail was mounted on was retained and used to hold a Holly Stinger ECM suite, essentially equipping the Stingray with internal ECM equivalent to the ALQ-119 pods used over wartime Europe. It was also a “no-frills” aircraft, designed to be built purely for the air superiority role in a hurry at a reasonable price; indeed, the flyaway cost of the Stingray was only $6.2 million per aircraft, half that of the F-16. Because of the speed required to get the aircraft into production, no two-seat conversion trainer F-31 was built.

 

For all the design changes, the XF-31 first flew in May 1985. Again, it was found to be generally a good design, and not as difficult to fly as first thought; the forward swept wing made it virtually impossible to stall, and it was found to be controllable even at an angle of attack of 67 degrees. The heavier nose and twin tails caused some airflow problems, and so the canards were raised a foot higher than those on the XF-31 and made fully controllable; pilots could angle the canards completely down and drop their airspeed precipitously, though this made the Stingray very difficult to control. Strakes were added to the nose (similar to that of the IAI Kfir) to improve longitudinal stability.

 

Production of the standard F-31A was already begun before testing of the XF-31 prototype was complete, and the first production aircraft was rolled out in August 1985. This was done without a formal ceremony to keep the design secret, and the first three F-31As were intended purely for research; these were flown against captured MiG-21s and MiG-23s to develop tactics. Instrumental in this development was Akela Canis Jr., the top-ranked intelani ace, who test-flew the Stingray in October 1985 and proclaimed the design “superb.” The formal announcement of the F-31A was made in November, by which time six were already in Europe with the 51st Fighter Squadron.

 

The Stingray saw its first combat in December, and pilots reported that Soviet pilots were obviously stunned by the radical design being operational. These combat trials also revealed a number of small technical problems, mainly with the guns and TCS system; it also showed the Stingray’s Achilles heel, though one that had been anticipated: the design was very short-ranged compared to other fighters, and was not truly suited for all-weather operations over Europe. Nonetheless, the design was a huge leap forward over the SA-77C and A-4ES, and was placed in full production with priority over all other weapons for the FIR armed forces.

 

Akela Canis Jr. lobbied hard for his 1st Fighter Squadron to be reequipped with Stingrays, and got his wish in February 1986. Pairing the most manueverable fighter then in existence with some of the best-trained fighter pilots in the world proved to be a deadly combination, and “Polar” would go on to score an incredible 420 aerial kills in the Stingray between February 1986 and May 1987. Canis, in his memoirs, attributed this high number to a number of factors: the Stingray’s sudden appearance caught the Soviets by surprise and did not give them enough time to develop counter-tactics; the marked decrease in Soviet pilot quality by summer 1986, which meant poorly-trained pilots were going up against hardened veterans; the Stingray’s unmatched capability in the short-range turning dogfight—up to that point one of the Soviets’ best tactics against large, less manueverable fighters like the Wildfire, F-4, and F-15. This, in Canis’ words, gave Polar the “perfect storm” they needed to achieve a murderous kill ratio, fully ten percent of all NATO kills of the war.

 

The heavy use of composites in the Stingray also made it a very resilient aircraft; Canis returned to base with an entire wingtip missing, while Matthew White, another Polar ace, collided with a flagpole on a strafing mission and managed to return home despite a huge rent in the lower fuselage.

 

The Stingray proved wildly popular, and by the end of the war, four squadrons were equipped with them. It was thought that as many as twenty squadrons might be reequipped with Stingrays, but postwar cuts and the F-31A’s shortcomings proved to limit their numbers. While the Stingray had proven to be arguably the best fighter of the Third World War, it was nonetheless hampered by a lack of range and lack of multirole capability.

 

F-31As were committed to Operation Desert Shield/Storm, using oversize ferry tanks to improve their range. Once more, put into an environment where they excelled, the Stingray reigned supreme, scoring 32 kills, nearly half of all Coalition aerial victories of the war.

 

Though outnumbered by F-15s and F-16s in FIRAF service, the F-31C Stingray remains an important part of the FIRAF and a much-sought after assignment. 72 Stingrays are in service with the FIRAF. These aircraft are slated to be replaced beginning in 2015, possibly by F-32A Mantas or F-35A Lightnings.

 

Completely made-up history aside, I got the idea of equipping my literary characters and fantasy air force with FSW fighters from my childhood, when one of my favorite toys was the GI Joe X-30 Conquest. Dad and I collaborated on the F-31 design, with Dad using the 1/48 scale Hasegawa X-29 kit. He used F-18 tails for the twin tails of the Stingray design, moved the canards to the top of the intakes, added the guns to the nose, and some assorted bumps and such for ECM. (There is a TCS taken from a F-14B kit, but it can't be seen from this angle.) Then hardpoints were added under the wings and on the wingtips, with two drop tanks, two AIM-120 AMRAAMs, and two AIM-9L Sidewinders. Most decals were taken from a F-16 sheet, with JASDF hinomarus used for the "Free Intelani Air Force" roundels; a F-15 sheet supplied both the bear and the blue/white starburst for the tail logo (the bear is from a JASDF F-15 unit, while the starburst is from the 318th FIS from McChord AFB, WA). The whole thing was painted in F-16 style camouflage.

 

The end result was a great looking kitbash, and it was our favorite collaboration. I ran the design by some aviation designers, and they said it was a viable design--though the tails should be moved down to the ends of the RLEXs, as the split tail doesn't offer any benefits to aerodynamics as placed. I was interested to see that the Iranian F-5 Shahegh variant uses a similar tail configuration...

 

most cables runs straight into the cabinet on the right where they get patched together (e.g. dvi from the monitor and the computer both go there and are wired up in the closed). this way the cable clutter is significantly decreased.

fredrickson Stallard style table. He uses packing strap...I've gone with old barrel ring and added castors

On 12 December, 2018, at Seminar Hakibbutzim College, about 150 Jewish and Arab students promoted shared society values through recreational activities on campus. PAO Terry Davidson spoke to the students about the American values of diversity and equality, and joined in the line dancing session. This outreach is part of an US Embassy supported program “Improving Arab-Jewish Relations on Israeli College Campuses Through Recreational Activities”, that also includes the Wingate Institute and Ben Gurion University. The students learn about the theory and practice of conflict mitigation through recreational activities, then engage in sports, culturally-appropriate dance, icebreaker events and social interactions. Participating students used their training to engage with a wider audience, while delivering a message of peace and reconciliation across the campus.

On 12 December, 2018, at Seminar Hakibbutzim College, about 150 Jewish and Arab students promoted shared society values through recreational activities on campus. PAO Terry Davidson spoke to the students about the American values of diversity and equality, and joined in the line dancing session. This outreach is part of an US Embassy supported program “Improving Arab-Jewish Relations on Israeli College Campuses Through Recreational Activities”, that also includes the Wingate Institute and Ben Gurion University. The students learn about the theory and practice of conflict mitigation through recreational activities, then engage in sports, culturally-appropriate dance, icebreaker events and social interactions. Participating students used their training to engage with a wider audience, while delivering a message of peace and reconciliation across the campus.

Posting shots of churches we have visited has shown me that my photography has improved now I don't use the ultrawide angle lenses, so many churches need a revisit.

 

And with the orchid season now at an end, nearly, it is time to turn to churchcrawling.

 

And the easiest non-Kent church to revisit was Winchelsea, just over the border in East Sussex, also gave us the chance to call in at the fishmongers in Rye for some smoked haddock.

 

After the early morning coffee and then the rush round Tesco, back home to pack it all away and for me to make bacon butties and another brew.

 

And then: go west.

 

Traffic is not so mad now, so it was easy to drive to Folkestone then up the motorway to Ashford, before turning off, past the inland border facility, then out onto the Marsh past Hamstreet.

 

West of Brookland, the road meanders about, bend after bend, crossing and recrossing the railway until we reach Rye.

 

We stop to buy the fish, then round the river, over the bridge and out the other side, five miles to Winchelsea, turning off to go up the hill under the old town gate, parking near the village shop.

 

Whereas Rye was already busy, Winchelsea was quiet, and just past ten meaning the church had just opened.

 

We walk across the large churchyard through the ruins of the tower and into the church, where the triple wide nave was lines on the north and south walls with fine wall tombs.

 

I photograph each on in turn, and the corbel heads on each too.

 

I rephotograph the fine windows too, as despite being modern, they really are on another level.

 

One or two people come in, a family of three last 30 seconds before the mother and teenage son leave.

 

After completing the shots, I go out to meet up with Jools so we can walk to the shop to have ice cream, and sit to eat them on a bench looking at the north wall of the church.

 

After we had finished our ice creams, we climbed back in the car. It wasn't yet half ten. Time for some more churches!

 

So, after driving back through Rye and into Kent, we call into Brookland so I could check if the tower was open, as I have never found it open. The church was, but the candlesnuff tower was locked.

 

No worries, there's always New Romney.

 

I first came here with my friend, Simon, in 2014 when there was a formal dinner being prepared, and a year ago, we arrived just after one to find the building being locked for the day.

 

We parked opposite and I see the sign advertising a craft and record fair, along with refreshments.

 

Inside there were stall set up, and people in the Chancel drinking tea and eating cake.

 

I was able to get shots of some of the memorials and details, which is why I came back, really.

 

The fair happens on only one Saturday per month, just my luck to pick a day when it was on.

 

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A wonderful church of grand proportions, the exterior of which is best seen from the east where the three reticulated windows chancel and chapels of the Decorated period may be clearly seen. The nave is Norman, with interesting decoration on the arcades and solid circular piers. The church was owned by Potigny Abbey and in the thirteenth and fourteenth centuries it invested heavily in rebuilding the east end, with fine octagonal pillars, piscinae and sedilia in each of the three eastern chapels. Between the chancel and chapels are hagioscope openings. It is interesting that the floor remains unrestored, with brick, tile and old ledger slabs. This is the result of the intervention of the Society for the Protection of Ancient Buildings when John Oldrid Scott started over-restoring the church in 1878. The early aisles must have been very low as the Norman clerestory windows rise straight from the top of the arcade. The best place to see Norman work at New Romney is in the main west door where the zigzag decoration has few parallels in the county.

 

www.kentchurches.info/church.asp?p=New+Romney

 

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THE TOWN AND PORT OF NEW ROMNEY,

WRITTEN in the survey of Domesday, Romenel, lies the next adjoining southward from Old Romney, to distinguish it from which it was called New Romney. The greatest part of it is within the liberty of the cinque ports, and of the corporation of the town and port of New Romney; another part is within the level of Romney Marsh, and the liberty and jurisdiction of the justices of it; and the residue is within the level of Walland Marsh, and the jurisdiction of the justices of the county.

 

THE TOWN of New Romney is supposed to owe its origin to the decay of the antient port and haven of Old Romney, which being rendered useless by the withdrawing of the sea from it, that of New Romney became frequented in its stead, and being esteemed a large and commodious harbour for shipping, and the town adjoining to it increasing to a considerable size, and being well filled with inhabitants, it gained the privilege of being one of the cinque ports, and had annexed as members to it Lid, Old Romney, Dengemarsh, and Oswardestone, and that part of the parish of Promhill within this county, with which jointly it was bound to provide five ships, with twenty one men and one boy to each of them. After the battle of Hastings, William the Conqueror, on his march to Dover castle, passed this town, where he is said to have revenged himself on the inhabitants, for having killed some of his men, who by mistake had landed here. (fn. 1) After which this haven seems to have been in danger of ruin; and king Henry III. being informed of its danger of being destroyed, by stoppage from the river at Newenden, directed Nicholas de Handloe to re pair hither in person, with the sheriff of Kent and twenty four knights and lawful men, to examine into it. And among the patent rolls in the tower is one, in consequence of it, for the new making of this port. In this state New Romney, in all probability continued till king Edward I.'s reign, when the river Limen, or Rother, as it was afterwards called, being forced from its old channel hither, by a violent tempest, which destroyed likewise part of the town and several villages near it, and the sea at the same time retiring to a still further distance from it, the haven was soon irretrievably choaked up by the beach and became dry land, and the town itself never regained its former consequence; yet in the regin of king Edward the Confessor, it seems to have been of considerable note; for at the time of taking the survey of Domesday, in the 15th year of the Conqueror's reign, which was little more than fourteen years from king Edward's death, it appears by the following mention of it, that there were in it eighty-five burgesses, which belonged to the archbishop's manor of Aldington.

 

In Romenel there are four times twenty and five burgesses, which belonged to the archbishop's manor of Aldington, and were, and now are worth to the lord sixpounds.

 

Besides which, Robert de Romenel, who held the manor of Lamport of the archbishop by knight's service, had twenty one burgesses here, which belonged to that manor, and fifty which he held of the bishop of Baieux, as may be seen by the following entries in the same record:

 

To this manor (viz. Lamport) belong twenty-one burgesses, which are in Romenel, of whom the archbishop has three forfeitures—theft, breach of the peace, and robbery on the highway. But the king has all service from them, and they have all customs and other forfeitures for service of the sea, and they are in the king's hands .

 

And further, under the general title of the bishop of Baieux's possessions:

 

The same Robert (de Romenel) has fifty burgesses in the burgh of Romenel, and of them the king has all service, and they are quit from the service of the sea, from all custom except in three—thest, breach of the peace, and forstel .

 

In the time of king Edward the Confessor, and afterwards, it was forty shillings, now fifty shillings. Alsi held it of earl Godwin .

 

Robert de Romenel certainly took his name from his possessions in this place. He is mentioned several times in the record of Domesday. Albritha de Rumenel, in the reign of king John, was marshal of the king's birds by inheritance, and married William de Iarpenvile; their daughter and heir Alice, married Thomas Fitzbernard, to whom and their heirs for ever, on the petition of their mother, the king granted that office after her death. The latter afterwards gave to the abbot and convent of St. Augustine, for her sepulture there, twelve pounds sterling of Old Rumenell and Langport, to be received of Stephen deAudintune, or whomsoever should posses the same. (fn. 2) Camden, in his Remains, says, Sir Robert de Romney, for so the name was afterwards spelt, bore for his arms, in imitation of the family of Criol, Two chevrons, and a canton, to which he added, on the latter, three leopards faces; and so late as the 1st year of king James I. Sir William Rumney, was sheriff of London, and there are some of this name still remaining. But to return, so great a number of burgesses as one hundred and fifty-six, serves to give us an idea of its antient state and populousness, and even at the time of the dreadful tempest which caused its ruin in king Edward I.'s reign, as mentioned before, it is said to have been divided into twelve wards, and to have had in it five parish churches, a priory, and an hospital for the sick. But when the river, by so tremendous a convulsion of nature, which not only destroyed men and cattle, but whole towns and villages, had been driven from its proper channel, and its antient mouth here being stopped up, had opened for itself a nearer passage into the sea by Rye, then the sea began to withdraw itself from this town, which afterwards decayed apace, insomuch, that in king Henry VIII.'s reign the sea was two miles distant from it, and there was only one parish church remaining, and that scarce well maintained. Leland, who wrote his Itinerary in that reign, says, "Rumeney is one of the v portes, and hath bene a netely good haven, yn so much that withyn remembrance of men shyppes have cum hard up to the towne and cast ancres yn one of the church yardes. The se ys now a ii myles fro the towne so sore therby now decayed that where ther wher iii great paroches and chirches sumtyme, is now scant one wel mayteined."

 

There were certainly four other parish churches besides the present one of St. Nicholas, as will be further mentioned hereafter, to which, on the decay of the others about the beginning of king Henry VIII.'s reign, the parishes belonging to them were, united and made one parish, as at this time. The town stands rather higher than the neighbouring country, on a soil of gravel and sand. There are about one hundred houses in it, which are mostly modern, neatly built of brick, and sashed, and about five hundred inhabitants. It consists principally of one very wide street, well paved, running the whole length of it, and a cross street, in that part of which leading to the church stands the hall, or brotherhood-house, where the mayor, jurats, and commons of the cinque ports and two antient towns usually keep their court, called a brotherhood, of late newly built in a handsome manner, but not large enough to hold the several members to sit there with them in their court, called a guestling, which is therefore kept in the church, usually on the Tuesday after the feast of St. Margaret, being the 20th of July. In the midst of the high-street is the market-place, a neat modern building, the market being kept here weekly on a Saturday; and there is a fair held yearly on the feast of St. Laurence, now, by the alteration of the stile, on August 21. There is an establishment of the customs here, under the out-port of Dover. On the east side of the town is a large common, of about three quarters of a mile in length, called Romney Warren, belonging to the corporation, the soil of which is a deep sand, and the surface of it exceedingly uneven, and thrown up in that form, as to induce us to believe the whole of it was once covered at times by the sea, and then deserted by that inconstant element. It consists of four hundred acres of land. The rest of the grounds round the town are an entire flat of marshes, very fertile; and those on the south side especialy, have a plain appearance of having been left by the sea, and since inclosed and made pasture ground of.

 

THE CINQUE PORTS were in very early times enfranchised with divers privileges and customs, though of what antiquity they were, or when enfranchised, has not as yet been with any certainty discovered; and therefore; they are held to enjoy all their earliest liberties and privileges as, time out of mind, by prescription, and these were confirmed to them and their members by magna charta, by the stile of, barons of the cinque ports; and again by one general charter of king Edward I. which by inspeximus received confirmation, and sometimes additions from most of the succeeding kings and queens of this realm. New Romney being one of the cinque ports, became thus a corporation by prescription, and in Edward III.'s time was incorporated, by the stile of barons of the town and port of New Romeny; afterwards by that of jurats and commonaltie of the town and port of New Romney; and lastly, by queen Elizabeth, who by her letters patent, in her 5th year, anno 1562, again incorporated this town, by the stile of the mayor, jurats, and commonaltie of the town and port of New Romney, and she by the same letters patent ratified all the privileges which they had enjoyed in the reign of king Edward the Confessor, or any other since. And likewise granted to them the soil of the river Rother, from the entrance of its haven here to Redhill beyond Apledore. The members mentioned in this charter, being a mayor, five jurats, and twentysix freemen, or commoners. But the charters of this corporation, as well as those of the other cinque ports, were in 1685, by the king's command, surrendered up to Colonel Strode, then governor of Dover castle, and were never returned again. By the above-mentioned charter of queen Elizabeth, the corporation is governed at this time. It consists at present of a mayor, ten jurats, (the mayor being one) and fifteen commoners or freemen, together with a chamberlain, recorder, and town clerk. The mayor, who is coroner by virtue of his office, is chosen on Lady-day, March 25th, yearly, and together with the jurats, who are justices within this liberty exclusive of all others, hold a court of general sessions of the peace and gaol delivery, together with a court of the record, the same as at Dover; and it has other privileges, mostly the same as the other corporations within the liberties of the cinque ports. It has the privilege of two maces. The arms of this town and port are, Azure, three lions passant-guardant, in pale, or.

 

The cinque ports, as well as their two antient towns of Rye and Winchelsea, have each of them the privilege of returning members, usually stiled barons, to parliament; the first returns of which, that are mentioned for any of them, are in the 42d year of king Edward III.

 

Charities.

MARGREAT, daughter of James Boyes, late wife of William Swan, of St. Nicholas in New Romney, by her will anno 1502, gave every year perpetual, a thousand billets, against Christmas, to be delivered among poor people. to be paid out of her principal messuage, in which the then dwelt, by the possessors of it for ever.

 

ADRIAN MARDEN, of the town and port of New Romney. by his will in 1554, devised his smiths shop or forge, with the garden adjoining, to the use and intent that there should yearly for ever, be distributed among the poor people of the town, in the presence of the bailiffs, jurats, and churchwardens, the yearly rent of the premises, the reparations thereof being first deducted; and in default of such distribution, or reparation, then he gave the premises to the bailiffs, &c. their successors and assigns, for ever, for the like intent and uses.

 

ROBERT DODD, of Lid, by his will in 1570, gave his barn and lands in the town of New Romney, to be by the mayor and three of the jurats put to farm yearly for ever, the money thereof to be bestowed upon the reparations of the church of New Romney.

 

JOHN SOUTHLAND, gent. of New Romney, by his will in 1610, gave all his houses, lands, and tenements, to his executor Thomas Broadnax, of Godmersham, his son-in-law, upon condition that he should make over by due course of law, to remain and continue for ever, the house wherein his schoolmaster then dwelt, and all his houses and lands in the parishes of Harrietsham, Ulcombe, and Smarden, to the only use of a schoolmaster, and the relief of two couple of poor folk, and the said houses and lands his said executor should make a body politique and incorporate, for ever to endure, for their maintenance; the schoolmaster to pay out of those lands to the poor folk, 5l. by half-yearly payments clearly, and to the churchwardens of St. Nicholas, in New Romney, 5l. by like half-yearly payments to the reparations of the church for ever; and he ordered that the schoolmaster should keep the reparations of the houses and the closures, and should teach from time to time two poor children to write and read the English tongue, and cast accoumpt, until they should come to the age of 14 years clearly; and that the poor folk and poor children should be placed and displaced by the mayor from time to time; the schoolmaster to be a scholar of Oxford or Cambridge, sufficient to teach the Latin tougue as well as the English.

 

This hospital and school-house is situated in St. Nicholas. and is made use of for the residence of the schoolmaster, now called the governor, and the four poor folk. It was incorporated anno 30 Elizabeth. The estates left for the support of it consist of 30 acres of land and 18 acres of wood in Smarden, and one tenement with 51 acres of land in Harrietsham, and one other tenement and 12 acres of land in Ulcombe. The Rev. William Wing Fowle, A. M. of New Romney, is now governor or schoolmaster of it.

 

THOMAS BAKER, by his will in 1728, gave for the benefit of the four poor persons living in Southlands hospital, to be paid half yearly for ever, the rents of 20 acres of land in Ivychurch, now of the annual product of 25l. which is given away by the mayor and jurats. Likewise 5l. per annum, being part of an annuity of IIl. per annum, out of lands formerly belonging to Epps, but now of the widow Coates, lying in Old and New Romney and Midley, to be given yearly on the 14th day of October, for the benefit of poor persons, so estimated by the mayor and jurats; the same being annually distributed by the mayor of New Romney for the time being.

 

The poor constantly maintained are about fifty-four.

 

NEW ROMNEY is within the ECCLESIASTICAL JURISDICTION of the diocese of Canterbury, and deanry of Limne.

 

The church, which is exempt from the jurisdiction of the archdeacon, is dedicated to St. Nicholas the bishop. It is very large and handsome, consisting of three isles and three chancels, having a square tower, with four pinnacles on it, at the west end, in which hang eight bells. The church is antient, the pillars between the isles being very large, with circular arches and Saxon ornaments. The tower at the west end seems still more so, having several ranges of small circular arches on the sides, and at the bottom is a circular arch, over a door-way, with zig-zag ornaments. The stone pinnacles on the top are of unequal sizes. On the roof is a stone work, of an octagon form, carried up a few feet only, seemingly for the purpose of continuing a spire of the same form on it. The inside of the church is fitted up exceedingly handsome and elegant. In the middle chancel, on the wainscot, on one side, are painted the arms of Furnese, with the hand of Ulster, impaling Broughe, and underneath Sir Henry Furnese beautified this chancel at his cost, and made the mayor and jurats seats, 1712. On the other side are the arms of Furnese impaling Balam, and underneath, Sir Robert Furnese, bart. combaron, completed the work of this chancel, begun by his fa ther Sir Henry Furnese, in 1713. Throughout the church and chancels are numerous monuments and memorials, mostly for those who have been mayors and jurats of the town, and their families, among which are those of Wilcocke, Martin, Wightwick, Mascall, Coates, Hassenden, Brett, Bassett, Pix, Baker, Cobbe, and Bachelor. In the middle chancel is a memorial for Arthur Kight, A. M. rector and vicar of Newchurch, obt. March 18, 1765. In the south chancel, a memorial for Joseph Philpot, gent. son of Joseph Philpot, of Worde, obt. 1768. A monument in the south chancel for Thomas Lancaster, obt. 1728, arms, Lancaster, argent, two bars, gules, on a canton of the second, a lion passant of the first . A like monument for Isaac Warguin, M. D. born in France, who fled from persecution to New Romney in 1689, where he practised physic, obt. 1725. In the north chancel is a fine tomb of Bethersden marble, with the figures in brass of a man and woman, and behind her of one daughter, for Thomas Smith, jurat, obt. 1610. A tomb of black marble for Thomas Tookey, gent. jurat, and once mayor and bailiff of Yarmouth, obt. 1653, arms at the east end, Tookey, a chevron engrailed, between three estoiles of six points , impaling ermine, on a chief dancette, three crowns . A stone, with a figure in brass, for Thomas Lambarde, of Romene, obt. 1514. Several memorials for the Tookeys. A memorial for Edward Goulstone, esq. sixth son of John, of Widdall, in Hertfordshire, esq. prothonotary of the king's bench, who married Joane, daughter and heir of Thomas Tookey, gent. of Romney; she afterwards married Mr. John Goulstone, late of Tutsham hall, who lies buried here. He died leaving Edward Goulstone, of Tutsham-hall, arms, Goulstone, two bars nebule, over them, on a bend, three balls . In the north isle, several memorials for the Normans, arms, A lion rampant; and for the Durants, arms, Argent, on a cross, gules, five fleurs de lis, or. A stone, with an inscription in brass, the figure gone, for William Holyngbroke, obt. 1375, arms, A chevron, between three estoiles; and several memorials for the Wilsons.

 

When this town was in its most flourishing state, there were four other parish churches in it besides the present one of St. Nicholas, named St. Laurence, St. Martin, St. John, and St. Michael, all which there is frequent mention of in the several wills in the Prerogative-office, Canterbury. The last of them I find mentioned in wills in the beginning of Henry VIII.'s reign, and the three former as late as the 25th year of it, but before the end of that reign they seem to have been all disused, and the present one of St. Nicholas to have been the only one in use, and to have been accounted the only parochial church of this town and parish of New Romney. Besides the church-yard adjoining to St. Nicholas's church, there are five others belonging to it, viz. that of St. Laurence, in Mr. Russell's land, and of St. Michael in the Hardres land, both near Old Romney; of St. John, St. Martin, and another of St. Laurence converted into a garden, all three in the town of New Romney. All which are now part of the glebe belonging to the vicar of New Romney. The church of St. Nicholas seems to have had some pre-eminence over the others; for though mention is made in the several wills in the Prerogative-office, in Canterbury, of the other churches, their church-yards, and the parish priests and curates of them, yet the several vicars of this church are always stiled in them, from the year 1458 downwards, vicars of New Romney, without any other distinction.

 

The church of St. Nicholas, of New Romney, was antiently part of the possessions of the abbot and convent of Pontiniac, in France, who had a cell or priory here, to which abbey this church was appropriated before the 8th year of king Richard II. anno 1384, at which time the church appropriate was valued at twenty pounds perannum, and the vicarage, among the small benefices not taxed to the tenth, at four pounds. On the suppression of the above abbey, among the rest of the alien priories, in the 2d year of Henry V. anno 1414, this church, with the advowson of the vicarage, came into the hands of the crown, where it remained till Henry VI. on the petition of archbishop Chicheley, in his 17th year, settled it on the warden and fellows of All Souls college, in Oxford, with whom the parsonage appropriate, and the advowson of the vicarage, still remain.

 

It appears by the valuation in the king's books, taken anno 26 Henry VIII. that the several parishes before-mentioned in this town, had been before then united to the mother church of St. Nicholas, which was at that time the only parish in it, and that the churches of St. Martin and St. Laurence were accounted but as chapels of ease to it. The vicarage of St. Nicholas, with those chapels, is valued in them at 6l. 16s. 3d. and the yearly tenths at 13s. 7½d. In 1588 it was valued at ninety pounds, communicants three hundred and sixty-one. In 1640, at 105l. the like number of communicants The parsonage is usually demised by the college of All Souls to the vicar for the time being, at the yearly rent of seven pounds, which is nearly the full annual produce of it. There are seven acres of glebe land.

 

The vicarage of New Romney was endowed by archbishop Arundel, in 1402, and a competent portion assigned to the vicar for his maintenance.

 

¶There were formerly continual controversies between the vicars of New Romney and their parishioners, concerning the payment of tithes in kind, and especially for setting aside the custom for the payment of two-pence an acre in money, in lieu of tithe-wool and pasturage in kind, other tithes being paid by composition at such rates as could be agreed on; and two suits were commenced in particular, by Knight, vicar, against Brett and Clark, on the same custom, the former in 1637, and the latter in 1640, at the king's bench bar. In the first of which, the jury gave their verdict against the vicar, and in the latter he was nonsuited; but the custom in the latter trial was so plainly proved, that it has been uniformly acquiesced in by the vicars to the present time.

 

www.british-history.ac.uk/survey-kent/vol8/pp446-464

The sparrow project is an attempt to improve my bird story telling along with honing eye hand/AF coordination skills using a common subject readily available. The subjects must be in motion as a prerequisite since shooting ducks in a barrel is just no sport at all.

 

I was spurred into the project due to my complete dissatisfaction of prior attempts while on a trip to Tanzania. Learning the delicate balance between shutter speed, proper long lens techniques, iso settings and AF modes is a challenge for something just slightly slower than a speeding bullet.

 

This will be ongoing to support my next African adventure later this year.

 

See me also at instagram.com/charlesgyoung/

So I wanted to improve the back section of my Spinner but ended up re-building the entire model!

 

This version is much more accurate, featuring opening scissor doors, better shaping/scale and a custom decal for the license plate. I even built a display stand for it.

Well, the surprises never end.

 

Being December 28th, I figured that there probably wasn't going to be much in terms of preplanned items actually showing up before 2020 - or any new items in general seeing how my options to run around and buy stuff are pretty limited when I'm traveling with my kid. However, just yesterday Canada Post finally delivered to me my sole Black Friday purchase, the Mezco Justice League Wonder Woman figure, purchased from HLJ and shipped the second cheapest possible option, SAL.

 

Hey what can I say.. I'm cheap.

 

Released in Fall 2018, I never did initially buy this figure because the price on this was pretty high (as is all recent MAFEX stuff), but at 20% off it was at an acceptable level. But I had always wanted to, as nobody I spoke to did actually own it, and it irked me that in the consideration for fan favourite female figure (FFFF) of the year at this scale, the Mezco one was picked over this or hell, even the Figuarts one, which had a pretty bad face sculpt, but is really, really articulated. So.. just how did things pan out? Read on to find out.

 

The set comes with the figure itself with "leather" bandolier, two total headsculpts (neutral expression/hair relaxed, focused expression/hair blowing backwards), her sword, her shield, coiled and kind of uncoiled Lasso of Truth, a Mother Box, a variety of hands including those dedicated for holding the accessories, and a dynamic stand.

 

From an accuracy perspective, I feel that the base of the neck should have been wider to reflect the stupid amounts of exercise she does to get into superhero shape, she needs less of a square jaw, the angle of the eyes needs to be adjusted so they are slanting upwards slightly, and her nose needs to be slightly widened. Of the two sculpts, the focused sculpt is definitely the more accurate of the two.

 

So.. a bit of history on the available Gal Gadot Wonder Woman 1:12-ish releases. IIRC, here's what has been offered:

 

Mezco One:12 based on the Wonder Woman movie

S.H. Figuarts based on the Justice League movie

Mafex with three entries - BvS, Wonder Woman, and of course, Justice League

 

The Mezco and both Justice League offerings were available in 2018, at various points in time, and the Mafex offering being last to arrive on site. While I don't have the Figuarts one, I do have the Mezco one and the BvS Mafex version, so I can speak with some knowledge when it comes to comparison and contrast.

 

When comparing the Mafex versions, the BvS version wasn't a bad figure, but didn't even have an iota of resemblance to Gal Gadot. The summary of the remaining figures can be stated as follows: other than cosmetic changes here and there (including either whiter plastic or actual paint on the uncovered flesh areas), the biggest most notable change would be that the headsculpts have improved, with the latest iteration being probably the most dramatic improvement due to the use of the face printing technology and a new sculpt (including the inclusion of excellent hair detailing) that actually looks like it was made by someone who cared. The body itself, however, doesn't seem to have shown any actual improvements. So really, the BvS version has nothing on the JL version, and as such there's no really need to dwell much on it any more.

 

When comparing the the JL Mafex, and the Mezco offering, note that NONE of them have nailed the Gal Gadot visage on the nose, but there's no way in hell anyone who isn't blind can say that the Mezco JL doesn't look far closer to its intended target, especially the angry face. I'm also somewhat at a loss at the number of reviews that claim that if you look at the Mezco the right way, you can see Gadot. I've tried and tried, but my imagination seems to be broken. Proportionally the Mezco does not seem to be in line with the actress either, with a head that is much too large for its neck, something that fortunately Hela doesn't suffer from.

 

From an articulation perspective, the Mafex body isn't the greatest, but it's still at least more articulated than the Mezco body - Figuarts are still the winners from this perspective, but at the cost of various panels and folds that aren't everyones cup of tea. You can argue that the Mezco body doesn't have gaps in the shoulders and hips like the Mafex, but that's because IT CAN'T POSE. The joints of the Mezco body are pretty basic, and are in line with what you'd get on a Marvel Legends figure, and I'm not sure if I should say Mezco is basic, or that Legends is punching way above it's weight class. I get the lack of upper torso swivel for the purposes of maintaining the look of the armour, but the lack of a waist is just a slap in the face that continues even to this day. Like the Mezco, the Mafex features a skirt made of a more pliable material (in this case a softer plastic) that allows more greater range of motion in the legs. On a related note, the hair on the two sculpts are also quite pliable, allowing for more poses though honestly, sticking with the angry face is the way as the hair is very much a non factor as compared to the neutral sculpt.

 

The Mezco does, however, flex its superiority in the smaller details, specifically the detailing of the armour and accessories, and the paint finish including glossy eyes. All the more infuriating, as all this potential wasted on a figure that is very much a statue. We'll come back to this in the appropriate section. First, articulation.

 

The Mafex Wonder Woman body (and I'm going to guess female body) offers the following points of articulation: rotating ankles with some pivoting function, double jointed knees, hips with a pull down joint to improve range of motions, waist, mid torso, ball joint/swivel joint combo shoulders to allow for rotation function as well as chest collapse and bicep swivel, double jointed elbows, hands on a rotating joint with peg connectors, and a double ended ball joint for connecting the head to the body, which allows for a wide range of pivoting, twisting, and tilting. Range of motion on the figure is pretty good, though, as mentioned, not as good as the Figuarts offerings in the shoulders and the elbows. But, as the photo shows, the Mafex offering is freaking Gumby compared to what the Mezco can do.

 

Paint wise, I have to admit, I'm somewhat disappointed in. As mentioned above, the paint work on the Mezco overall is admittedly much cleaner than on the Mafex, which aren't exactly known for their paint quality The good news is that the overall paint isn't bad on the Mafex. She generally has an even complexion across her body (though unfortunately it's not the bronze that Gadot actually has) though there are stories through the years about changes like this to make the figure more appealing to the Japanese and Asian markets. The glossy red on her armour is fantastic, and is applied cleanly with no overspray observed. Even the major gold and silver paint apps aren't too shabby either. At this point, however, is where things start to go downhill. Paint masking is hit and miss, and when they miss, it's immediately noticeable. There's the slits on her boots, where the gold eagle meets her bust line, the various leather straps (though to be fair, at least these are poor masking jobs on moulded details as opposed to just a paint app).

 

My biggest beef would be the face sculpts themselves. The good news is that the actual sculpt itself, along withe hair, made it intact from prototype to finished product. There is loss of intensity in the eyes, the bright red lipstick was dropped, along with the gold and silver headband, opting for just gold, which is doubly odd to me because other areas of her body feature the silver/gold combo. But, I will give credit for, as mentioned, giving her an actual complexion. Despite these short comings, like with Figuarts Widow sculpt, I feel they capture the actor and I'd be proud to tell people I travel around with a mini Gal Gadot in my pocket.. or at least I would if I wasn't so paranoid about paint wear.

 

Build quality is an interesting one to talk about. Mafex are made by Medicom, who are not exactly known for having the best materials in their 1:6 figures, which also is an issue here. Plastics used aren't as soft as the North American figures such as the NECA stuff, but it is softer than say a Figuarts. A good example of this would be the back of her right knee, which is warped. Not that it would affect articulation or stability, but it looks terrible. On the other hand, I guess I should thank Medicom for using such soft plastic because if you look closely, half of my photos have a left foremar that is backwards, and I had to rotate the entire piece to get it back in place, something that only the pliability of the plastic made possible. Assembly seams are readily seen, such as on the thighs, which is indicative of a poor job. Fortunately, there's no issues with the figure falling apart, joints failing to hold poses, or uneven limb lengths. Weapon gripping hands do their job, with the sword holding hands better made than the ones meant for holding the uncoiled Lasso of Truth.

 

So overall, the figure isn't perfect, but I firmly believe that it's a better offering than the Mezco release for articulation and resemblance to the actor, both which are kind of important for an action figure based on a live action movie. It's certainly a move in the right direction for Mafex, and gets me excited for what offerings and improvements Mafex may offer for the upcoming Wonder Woman 84 movie releases. If I can figure out a way to transport her without worrying about damage, you can be certain to see some adventures involving Nat and Wonder Woman in the future.

 

Lets see if I can get in another one or two reviews before the new year.

Improving tomato crop production in Honduras. USAID’s Rural Economic Diversification Project, (RED) has assisted farmers to increase their crop production not only to feed their families, but to sell to grocery stores to improve the family income.

2009

Maxim Gorky

 

Alexei Maximovich Peshkov (Russian: Алексе́й Макси́мович Пешко́в or Пе́шков;[1] 28 March [O.S. 16 March] 1868 – 18 June 1936), primarily known as Maxim Gorky (Russian: Макси́м Го́рький), was a Russian and Soviet writer, a founder of the socialist realism literary method, and a political activist.[2] He was also a five-time nominee for the Nobel Prize in Literature.[3] Around fifteen years before success as a writer, he frequently changed jobs and roamed across the Russian Empire; these experiences would later influence his writing. Gorky's most famous works were The Lower Depths (1902), Twenty-six Men and a Girl (1899), The Song of the Stormy Petrel (1901), My Childhood (1913–1914), Mother (1906), Summerfolk (1904) and Children of the Sun (1905). He had an association with fellow Russian writers Leo Tolstoy and Anton Chekhov; Gorky would later mention them in his memoirs.

 

Gorky was active with the emerging Marxist social-democratic movement. He publicly opposed the Tsarist regime, and for a time closely associated himself with Vladimir Lenin and Alexander Bogdanov's Bolshevik wing of the party. For a significant part of his life, he was exiled from Russia and later the Soviet Union. In 1932, he returned to the USSR on Joseph Stalin's personal invitation and lived there until his death in June 1936.

Contents

 

1 Life

1.1 Early years

1.2 Political and literary development

1.3 Capri years

1.4 Return from exile

1.5 Povolzhye famine

1.6 Second exile

1.7 Death of Lenin

1.8 Return to Russia: last years

1.9 Apologist for the gulag

1.10 Hostility to gays

1.11 Conflicts[citation needed] with Stalinists

1.12 Death

2 Depictions and adaptations

3 Selected works

3.1 Novels

3.2 Novellas

3.3 Short stories

3.4 Drama

3.5 Non-fiction

3.6 Collections

4 See also

5 Notes

6 Sources

7 Further reading

8 External links

 

Life

Early years

 

Born as Alexei Maximovich Peshkov on 28 March [O.S. 16 March] 1868, in Nizhny Novgorod, Gorky became an orphan at the age of eleven. He was brought up by his grandmother[2] and ran away from home at the age of twelve in 1880. After an attempt at suicide in December 1887, he travelled on foot across the Russian Empire for five years, changing jobs and accumulating impressions used later in his writing.[2]

 

As a journalist working for provincial newspapers, he wrote under the pseudonym Иегудиил Хламида (Jehudiel Khlamida).[4] He started using the pseudonym "Gorky" (from горький; literally "bitter") in 1892, when his first short story, "Makar Chudra", was published by the newspaper Kavkaz (The Caucasus) in Tiflis, where he spent several weeks doing menial jobs, mostly for the Caucasian Railway workshops.[5][6][7] The name reflected his simmering anger about life in Russia and a determination to speak the bitter truth. Gorky's first book Очерки и рассказы (Essays and Stories) in 1898 enjoyed a sensational success, and his career as a writer began. Gorky wrote incessantly, viewing literature less as an aesthetic practice (though he worked hard on style and form) than as a moral and political act that could change the world. He described the lives of people in the lowest strata and on the margins of society, revealing their hardships, humiliations, and brutalisation, but also their inward spark of humanity.[2]

Political and literary development

Anton Chekhov and Gorky. 1900, Yalta

 

Gorky's reputation grew as a unique literary voice from the bottom strata of society and as a fervent advocate of Russia's social, political, and cultural transformation. By 1899, he was openly associating with the emerging Marxist social-democratic movement, which helped make him a celebrity among both the intelligentsia and the growing numbers of "conscious" workers. At the heart of all his work was a belief in the inherent worth and potential of the human person. In his writing, he counterposed individuals, aware of their natural dignity, and inspired by energy and will, with people who succumb to the degrading conditions of life around them. Both his writings and his letters reveal a "restless man" (a frequent self-description) struggling to resolve contradictory feelings of faith and scepticism, love of life and disgust at the vulgarity and pettiness of the human world.[citation needed]

 

In 1916, Gorky said that the teachings of the ancient Jewish sage Hillel the Elder deeply influenced his life: "In my early youth I read...the words of...Hillel, if I remember rightly: 'If thou art not for thyself, who will be for thee? But if thou art for thyself alone, wherefore art thou'? The inner meaning of these words impressed me with its profound wisdom...The thought ate its way deep into my soul, and I say now with conviction: Hillel's wisdom served as a strong staff on my road, which was neither even nor easy. I believe that Jewish wisdom is more all-human and universal than any other; and this not only because of its immemorial age...but because of the powerful humaneness that saturates it, because of its high estimate of man."[8]

 

He publicly opposed the Tsarist regime and was arrested many times. Gorky befriended many revolutionaries and became a personal friend of Vladimir Lenin after they met in 1902. He exposed governmental control of the press (see Matvei Golovinski affair). In 1902, Gorky was elected an honorary Academician of Literature, but Tsar Nicholas II ordered this annulled. In protest, Anton Chekhov and Vladimir Korolenko left the Academy.[9]

Leo Tolstoy with Gorky in Yasnaya Polyana, 1900

 

From 1900 to 1905, Gorky's writings became more optimistic. He became more involved in the opposition movement, for which he was again briefly imprisoned in 1901. In 1904, having severed his relationship with the Moscow Art Theatre in the wake of conflict with Vladimir Nemirovich-Danchenko, Gorky returned to Nizhny Novgorod to establish a theatre of his own.[10] Both Konstantin Stanislavski and Savva Morozov provided financial support for the venture.[11] Stanislavski believed that Gorky's theatre was an opportunity to develop the network of provincial theatres which he hoped would reform the art of the stage in Russia, a dream of his since the 1890s.[11] He sent some pupils from the Art Theatre School—as well as Ioasaf Tikhomirov, who ran the school—to work there.[11] By the autumn, however, after the censor had banned every play that the theatre proposed to stage, Gorky abandoned the project.[11]

 

As a financially successful author, editor, and playwright, Gorky gave financial support to the Russian Social Democratic Labour Party (RSDLP), as well as supporting liberal appeals to the government for civil rights and social reform. The brutal shooting of workers marching to the Tsar with a petition for reform on 9 January 1905 (known as the "Bloody Sunday"), which set in motion the Revolution of 1905, seems to have pushed Gorky more decisively toward radical solutions. He became closely associated with Vladimir Lenin and Alexander Bogdanov's Bolshevik wing of the party, with Bogdanov taking responsibility for the transfer of funds from Gorky to Vpered.[12] It is not clear whether he ever formally joined, and his relations with Lenin and the Bolsheviks would always be rocky. His most influential writings in these years were a series of political plays, most famously The Lower Depths (1902). While briefly imprisoned in Peter and Paul Fortress during the abortive 1905 Russian Revolution, Gorky wrote the play Children of the Sun, nominally set during an 1862 cholera epidemic, but universally understood to relate to present-day events. He was released from the prison after a European-wide campaign, which was supported by Marie Curie, Auguste Rodin and Anatole France, amongst others.[13]

 

In 1906, the Bolsheviks sent him on a fund-raising trip to the United States with Ivan Narodny. When visiting the Adirondack Mountains, Gorky wrote Мать (Mat', Mother), his notable novel of revolutionary conversion and struggle. His experiences in the United States—which included a scandal over his travelling with his lover (the actress Maria Andreyeva) rather than his wife—deepened his contempt for the "bourgeois soul" but also his admiration for the boldness of the American spirit.[citation needed]

Capri years

In 1909–1911 Gorky lived on the island of Capri in the burgundy-coloured "Villa Behring".

 

From 1906 to 1913, Gorky lived on the island of Capri in southern Italy, partly for health reasons and partly to escape the increasingly repressive atmosphere in Russia.[2] He continued to support the work of Russian social-democracy, especially the Bolsheviks and invited Anatoly Lunacharsky to stay with him on Capri. The two men had worked together on Literaturny Raspad which appeared in 1908. It was during this period that Gorky, along with Lunacharsky, Bogdanov and Vladimir Bazarov developed the idea of an Encyclopedia of Russian History as a socialist version of Diderot's Encyclopedia. During a visit to Switzerland, Gorky met Lenin, who he charged spent an inordinate amount of his time feuding with other revolutionaries, writing: "He looked awful. Even his tongue seemed to have turned grey".[14] Despite his atheism,[15] Gorky was not a materialist.[16] Most controversially, he articulated, along with a few other maverick Bolsheviks, a philosophy he called "God-Building" (богостроительство, bogostroitel'stvo),[2] which sought to recapture the power of myth for the revolution and to create a religious atheism that placed collective humanity where God had been and was imbued with passion, wonderment, moral certainty, and the promise of deliverance from evil, suffering, and even death. Though 'God-Building' was ridiculed by Lenin, Gorky retained his belief that "culture"—the moral and spiritual awareness of the value and potential of the human self—would be more critical to the revolution's success than political or economic arrangements.

Return from exile

 

An amnesty granted for the 300th anniversary of the Romanov dynasty allowed Gorky to return to Russia in 1913, where he continued his social criticism, mentored other writers from the common people, and wrote a series of important cultural memoirs, including the first part of his autobiography.[2] On returning to Russia, he wrote that his main impression was that "everyone is so crushed and devoid of God's image." The only solution, he repeatedly declared, was "culture".

 

After the February Revolution, Gorky visited the headquarters of the Okhrana (secret police) on Kronversky Prospekt together with Nikolai Sukhanov and Vladimir Zenisinov.[17] Gorky described the former Okhrana headquarters, where he sought literary inspiration, as derelict, with windows broken, and papers lying all over the floor.[18] Having dinner with Sukhanov later the same day, Gorky grimly predicated that revolution would end in "Asiatic savagery".[19] Initially a supporter of the Socialist-Revolutionary Alexander Kerensky, Gorky switched over to the Bolsheviks after the Kornilov affair.[20] In July 1917, Gorky wrote his own experiences of the Russian working class had been sufficient to dispel any "notions that Russian workers are the incarnation of spiritual beauty and kindness".[21] Gorky admitted to feeling attracted to Bolshevism, but admitted to concerns about a creed that made the entire working class "sweet and reasonable-I had never known people who were really like this".[22] Gorky wrote that he knew the poor, the "carpenters, stevedores, bricklayers", in a way that the intellectual Lenin never did, and he frankly distrusted them.[22]

 

During World War I, his apartment in Petrograd was turned into a Bolshevik staff room, and his politics remained close to the Bolsheviks throughout the revolutionary period of 1917. On the day after the Bolshevik coup of 7 November 1917, Gorky observed a gardener working the Alexander Park who had cleared snow during the February Revolution while ignoring the shots in the background, asked people during the July Days not to trample the grass and was now chopping off branches, leading Gorky to write that he was "stubborn as a mole, and apparently as blind as one too".[23] Gorky's relations with the Bolsheviks became strained, however, after the October Revolution. One contemporary remembered at how Gorky would turn "dark and black and grim" at the mere mention of Lenin.[24] Gorky wrote that Lenin together with Trotsky "have become poisoned with the filthy venom of power", crushing the rights of the individual to achieve their revolutionary dreams.[24] Gorky wrote that Lenin was a "cold-blooded trickster who spares neither the honor nor the life of the proletariat. ... He does not know the popular masses, he has not lived with them".[24] Gorky went on to compare Lenin to a chemist experimenting in a laboratory with the only difference being the chemist experimented with inanimate matter to improve life while Lenin was experimenting on the "living flesh of Russia".[24] A further strain on Gorky's relations with the Bolsheviks occurred when his newspaper Novaya Zhizn (Новая Жизнь, "New Life") fell prey to Bolshevik censorship during the ensuing civil war, around which time Gorky published a collection of essays critical of the Bolsheviks called Untimely Thoughts in 1918. (It would not be re-published in Russia until after the collapse of the Soviet Union.) The essays call Lenin a tyrant for his senseless arrests and repression of free discourse, and an anarchist for his conspiratorial tactics; Gorky compares Lenin to both the Tsar and Nechayev.[citation needed]

 

"Lenin and his associates," Gorky wrote, "consider it possible to commit all kinds of crimes ... the abolition of free speech and senseless arrests."[25]

 

In 1921, he hired a secretary, Moura Budberg, who later became his unofficial wife. In August 1921, the poet Nikolay Gumilev was arrested by the Petrograd Cheka for his monarchist views. There is a story that Gorky hurried to Moscow, obtained an order to release Gumilev from Lenin personally, but upon his return to Petrograd he found out that Gumilev had already been shot – but Nadezhda Mandelstam, a close friend of Gumilev's widow, Anna Akhmatova wrote that: "It is true that people asked him to intervene. ... Gorky had a strong dislike of Gumilev, but he nevertheless promised to do something. He could not keep his promise because the sentence of death was announced and carried out with unexpected haste, before Gorky had got round to doing anything."[26] In October, Gorky returned to Italy on health grounds: he had tuberculosis.

Povolzhye famine

 

In July 1921, Gorky published an appeal to the outside world, saying that millions of lives were menaced by crop failure. The Russian famine of 1921–22, also known as Povolzhye famine, killed an estimated 5 million, primarily affecting the Volga and Ural River regions.[27]

Second exile

 

Gorky left Russia in September 1921, for Berlin. There he heard about the impending Moscow Trial of 12 Socialist Revolutionaries, which hardened his opposition to the Bolshevik regime. He wrote to Anatole France denouncing the trial as a "cynical and public preparation for the murder" of people who had fought for the freedom of the Russian people. He also wrote to the Soviet vice-premier, Alexei Rykov asking him to tell Leon Trotsky that any death sentences carried out on the defendants would be "premeditated and foul murder."[28] This provoked a contemptuous reaction from Lenin, who described Gorky as "always supremely spineless in politics", and Trotsky, who dismissed Gorky as an "artist whom no-one takes seriously."[29] He was denied permission by Italy's fascist government to return to Capri, but was permitted to settle in Sorrento, where he lived from 1922 to 1932, with an extended household that included Moura Budberg, his ex-wife Andreyeva, her lover, Pyotr Kryuchkov, who acted as Gorky's secretary for the remainder of his life, Gorky's son Max Peshkov, Max's wife, Timosha, and their two young daughters.

 

He wrote several successful books while there,[30] but by 1928 he was having difficulty earning enough to keep his large household, and began to seek an accommodation with the communist regime. The Soviet dictator Joseph Stalin was equally keen to entice Gorky back to the USSR. He paid his first visit in May 1928 – at the very time when the regime was staging its first show trial since 1922, the so-called Shakhty Trial of 53 engineers employed in the coal industry, one of whom, Pyotr Osadchy, had visited Gorky in Sorrento. In contrast to his attitude to the trial of the Socialist Revolutionaries, Gorky accepted without question that the engineers were guilty, and expressed regret that in the past he had intervened on behalf of professionals who were being persecuted by the regime. During the visit, he struck up friendships with Genrikh Yagoda, the corrupt and murderous head of the Ogpu and two other Ogpu officers, Semyon Firin and Matvei Pogrebinsky, who held high office in the Gulag. Pogrebinsky was Gorky's guest in Sorrento for four weeks in 1930. The following year, Yagoda sent his brother-in-law, Leopold Averbakh to Sorrento, with instructions to induce Gorky to return to Russia permanently.[31]

Death of Lenin

 

After the death of Lenin in 1924, Gorky wrote the following:

 

Vladimir Lenin, a big, real man of this world, has passed away. His death is a painful blow to all who knew him, a very painful blow! But the black line of death shall only underscore his importance in the eyes of all the world - the importance of the leader of the world’s working people. If the clouds of hatred for him, the clouds of lies and slander woven round him were even denser, it would not matter, for there is no such force as could dim the torch he has raised in the stifling darkness of the world gone mad. Never has there been a man who deserves more to be remembered forever by the whole world. Vladimir Lenin is dead. But those to whom he bequeathed his wisdom and his will are living. They are alive and working more successfully than anyone on Earth has ever worked before.[32]

 

Return to Russia: last years

Avel Enukidze, Joseph Stalin and Maxim Gorky celebrate 10th anniversary of Sportintern. Red Square, Moscow USSR. Aug 1931

 

Gorky's return from Fascist Italy was a major propaganda victory for the Soviets. He was decorated with the Order of Lenin and given a mansion (formerly belonging to the millionaire Pavel Ryabushinsky, which was for many years the Gorky Museum) in Moscow and a dacha in the suburbs. The city of Nizhni Novgorod, and the surrounding province were renamed Gorky. Moscow's main park, and one of the central Moscow streets, Tverskaya, were renamed in his honour, as was the Moscow Art Theatre. The largest fixed-wing aircraft in the world in the mid-1930s, the Tupolev ANT-20 was named Maxim Gorky in his honour.

 

He was also appointed President of the Union of Soviet Writers, founded in 1932, to coincide with his return to the USSR. On 11 October 1931 Gorky read his fairy tale "A Girl and Death" to his visitors Joseph Stalin, Kliment Voroshilov and Vyacheslav Molotov, an event that was later depicted by Viktor Govorov in his painting. On that same day Stalin left his autograph on the last page of this work by Gorky: "Эта штука сильнее чем "Фауст" Гёте (любовь побеждает смерть)"[33] ["This piece is stronger than Goethe's Faust (love defeats death)]".

Apologist for the gulag

 

In 1933, Gorky co-edited, with Averbakh and Firin, an infamous book about the White Sea-Baltic Canal, presented as an example of "successful rehabilitation of the former enemies of proletariat". For other writers, he urged that one obtained realism by extracting the basic idea from reality, but by adding the potential and desirable to it, one added romanticism with deep revolutionary potential.[34] For himself, Gorky avoided realism. His denials that even a single prisoner died during the construction of the aforementioned canal were refuted by multiple accounts of thousands of prisoners who froze to death not only in the evenings from the lack of adequate shelter and food, but even in the middle of the day.[35]

On his definitive return to the Soviet Union in 1932, Maxim Gorky received the Ryabushinsky Mansion, designed in 1900 by Fyodor Schechtel for the Ryabushinsky family. The mansion today houses a museum about Gorky.

Hostility to gays

 

Gorky strongly supported efforts in getting a law passed in 1934, making homosexuality a criminal offense. His attitude was coloured by the fact that several leading members of the Nazi Sturmabteilung, or Brownshirts, were overtly homosexual. Writing in Pravda on 23 May 1934, Gorky claimed "exterminate all homosexuals and fascism will vanish."[36]

Conflicts[citation needed] with Stalinists

 

By the summer of 1934, Gorky was increasingly in conflict with the Soviet authorities. He was angry that Leopold Averbakh, whom he regarded as a protege, was denied a role in the newly created Writers Union, and objected to interference by the Central Committee staff in the affairs of the union. This conflict, which may have been exacerbated by Gorky's despair over the early death of his son, Max, came to a head just before the first Soviet Writers Congress, in August 1934. On 11 August, he submitted an article for publication in Pravda which attacked the deputy head of the press department, Pavel Yudin with such intemperate language that Stalin's deputy, Lazar Kaganovich ordered its suppression, but was forced to relent after hundreds of copies of the article circulated by hand. Gorky's draft of the keynote speech he was due to give at the congress caused such consternation when he submitted it to the Politburo that four of its leading members – Kaganovich, Vyacheslav Molotov, Kliment Voroshilov, and Andrei Zhdanov – were sent to persuade him to make changes.[37] Even in its toned-down version – very unusually for the Stalin era – he did not praise Stalin, did not mention any of the approved writers turning out 'socialist realist' novels, but singled out Fyodor Dostoevsky for "having painted with the most vivid perfection of word portraiture a type of egocentrist, a type of social degenerate in the person of the hero of his Memoirs from Underground. ... Dostoyevsky in the figure of his hero has shown the depths of whining despair that are reached by the individualist from among the young men of the nineteenth and twentieth centuries who are cut off from real life."[38]

Death

 

With the increase of Stalinist repression and especially after the assassination of Sergei Kirov in December 1934, Gorky was placed under unannounced house arrest in his house near Moscow. His long-serving secretary Pyotr Kryuchkov had been recruited by Yagoda as a paid informer.[39] Before his death from a lingering illness in June 1936, he was visited at home by Stalin, Yagoda, and other leading communists, and by Moura Budberg, who had chosen not to return to the USSR with him but was permitted to stay for his funeral.

 

The sudden death of Gorky's son Maxim Peshkov in May 1934 was followed by the death of Maxim Gorky himself in June 1936 from pneumonia. Speculation has long surrounded the circumstances of his death. Stalin and Molotov were among those who carried Gorky's coffin during the funeral. During the Bukharin trial in 1938 (one of the three Moscow Trials), one of the charges was that Gorky was killed by Yagoda's NKVD agents.[40]

 

In Soviet times, before and after his death, the complexities in Gorky's life and outlook were reduced to an iconic image (echoed in heroic pictures and statues dotting the countryside): Gorky as a great Soviet writer who emerged from the common people, a loyal friend of the Bolsheviks, and the founder of the increasingly canonical "socialist realism".

Depictions and adaptations

 

The Gorky Trilogy is a series of three films based on the three autobiographical books: The Childhood of Maxim Gorky, My Apprenticeship, and My Universities, directed by Mark Donskoy, filmed in the Soviet Union, released 1938–1940. The trilogy was adapted from Gorky's autobiography.[41]

The German modernist Bertolt Brecht based his epic play The Mother (1932) on Gorky's novel of the same name.

Gorky's novel was also adapted for an opera by Valery Zhelobinsky in 1938. In 1912, the Italian composer Giacomo Orefice based his opera Radda on the character of Radda from Makar Chudra. Our Father is the title given to Gorky's The Last Ones in its English translation by William Stancil.

The play[clarification needed] made its New York debut in 1975 at the Manhattan Theater Club, directed by Keith Fowler.

In 1985 Enemies was performed in London with a multi-national cast directed by Ann Pennington in association with Internationalist Theatre. The cast included South African Greek actress Angelique Rockas and Bulgarian Madlena Nedeva playing the parts of Tatiana, and Kleopatra respectively.[42] Tom Vaughan of The Morning Star affirmed "this is a great revolutionary play, by a great revolutionary writer, performed with elegance and style, great passion and commitment".[43] BBC Russian Service was no less complimentary.[44]

 

Selected works

Main article: Maxim Gorky bibliography

 

Source: Turner, Lily; Strever, Mark (1946). Orphan Paul; A Bibliography and Chronology of Maxim Gorky. New York: Boni and Gaer. pp. 261–270.

Novels

 

Goremyka Pavel, 1894. Published in English as Orphan Paul[45]

Foma Gordeyev (Фома Гордеев), 1899. Also translated as The Man Who Was Afraid

Three of Them (Трое), 1900. Also translated as Three Men

The Mother (Мать), 1907. First published in English, in 1906

The Life of a Useless Man (Жизнь ненужного человека), 1908

A Confession (Исповедь), 1908

Okurov City (Городок Окуров), 1908

The Life of Matvei Kozhemyakin (Жизнь Матвея Кожемякина), 1910

The Artamonov Business (Дело Артамоновых), 1927

Life of Klim Samgin (Жизнь Клима Самгина), unfinished:[46]

The Bystander, 1927

The Magnet, 1928

Other Fires, 1930

The Specter, 1936

 

Novellas

 

The Orlovs (Супруги Орловы), 1897

Creatures That Once Were Men (Бывшие люди), 1897

Varenka Olesova (Варенька Олесова), 1898

Summer (Лето), 1909

Great Love (Большая любовь), 1911

 

Short stories

 

"Makar Chudra" (Макар Чудра), 1892

"Old Izergil" (Старуха Изергиль), 1895

"Chelkash" (Челкаш), 1895

"Konovalov" (Коновалов), 1897

"Malva" (Мальва), 1897

"Twenty-six Men and a Girl" (Двадцать шесть и одна), 1899

"Song of a Falcon" (Песня о Соколе), 1902. Also referred to as a poem in prose

 

Drama

 

The Philistines (Мещане), translated also as The Smug Citizens and The Petty Bourgeois (Мещане), 1901

The Lower Depths (На дне), 1902

Summerfolk (Дачники), 1904

Children of the Sun (Дети солнца), 1905

Barbarians (Варвары), 1905

Enemies, 1906.

The Last Ones (Последние), 1908. Translated also as Our Father[47]

Children (Дети), 1910. Translated also as The Reception (and called originally "Встреча")

Queer People (Чудаки), 1910. Translated also as Eccentrics

Vassa Zheleznova (Васса Железнова), 1910, 1935 (revised version)

The Zykovs (Зыковы), 1913

Counterfeit Money (Фальшивая монета), 1913

The Old Man (Старик), 1915, Revised 1922, 1924. Translated also as The Judge

Workaholic Slovotekov (Работяга Словотеков), 1920

Somov and Others (Cомов и другие), 1930

Yegor Bulychov and Others (Егор Булычов и другие), 1932

Dostigayev and Others (Достигаев и другие), 1933

 

Non-fiction

 

Chaliapin, articles in Letopis, 1917[48]

Untimely Thoughts, articles, 1918

My Recollections of Tolstoy, 1919

Reminiscences of Tolstoy, Chekhov, and Andreyev, 1920–1928

V.I. Lenin (В.И. Ленин), reminiscence, 1924–1931

The I.V. Stalin White Sea – Baltic Sea Canal, 1934 (editor-in-chief)

Literary Portraits [c.1935].[49]

 

Poems

 

"The Song of the Stormy Petrel" (Песня о Буревестнике), 1901

 

Autobiography

 

My Childhood (Детство), Part I, 1913–1914

In the World (В людях), Part II, 1916

My Universities (Мои университеты), Part III, 1923

 

Collections

 

Sketches and Stories, three volumes, 1898–1899

Creatures That Once Were Men, stories in English translation (1905). This contained an introduction by G. K. Chesterton[50] The Russian title, Бывшие люди (literally "Former people") gained popularity as an expression in reference to people who severely dropped in their social status

Tales of Italy (Сказки об Италии), 1911–1913

Through Russia (По Руси), 1923

5th Annual Cabriolet Charity Gala with Special Guest Jay Leno! Presenting Sponsor Brian Jessel BMW

 

Proceeds supporting Arts Umbrella

 

Hats off to Rhoda Rizkalla, Brian Jessel, the committee, volunteers, staff and generous sponsors for pulling off another amazing fundraiser!

 

www.BrianJessel.BMW.com

www.ArtsUmbrella.com

www.JayLenosGarage.com

 

Arts Umbrella Story

 

"It was a dream to instil in all children the love of the arts, inspiring them to become healthy, confident, productive, creative citizens. A dream to build a centre that would awaken the artistic potential of young people in a way that hadn't been done before. It was a dream to make a difference."

— Carol Henriquez, O.C.,

 

honorary chair of the Arts Umbrella board of directors, co-founder of Arts Umbrella

 

In 1979, United Nations' International Year of the Child, Arts Umbrella opened its doors to 45 children. It was an endeavour buoyed by the dream of five enthusiastic artists concerned about the lack of arts education available to children. The founders served as instructors, the organization's first board of directors and did everything it took to get their idea off the ground.

 

The need in the community for children's arts education was evident, and Arts Umbrella took off instantly. Soon a new building, an increasing group of volunteers and donors, and a high-level Board of Directors were in place.

 

Arts Umbrella has flourished with a strong vision and an unwavering focus on inspiring kids for life through the arts by providing the highest quality visual and performing arts education to children regardless of their financial circumstances.

 

At Arts Umbrella, children learn to dance, to paint, to sculpt, to create computer games and cartoons, and to perform. They experience the joy of creation and discover their own creative potential. They learn to appreciate the arts. Through arts education, children gain self confidence, independent thinking, technical skills, discipline, and even improved academic results and specific career direction.

 

Arts Umbrella's strong legacy and culture are the result of the vision and "magic" established by the founders, and continued through the work of the community that supports and upholds the organization. Everyone that has been touched by Arts Umbrella — from students past and present, to parents, staff, instructors, volunteers, donors and the board of directors — thrives and is fed by the energy of the thousands of young people who engage in the magic of the Arts Umbrella experience, year after year.

 

This magic — charismatic, knowledgeable instructors fostering creativity and inspiring passion in children — is a key attribute of Arts Umbrella, and something the organization continues to take very seriously.

 

By fostering and nurturing the magic, Arts Umbrella has become a truly world-class children's arts centre serving the community around it, and a model for children's arts institutions around the world.

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.

A young nurse with her father. She has just received her first pay packet and returned home to see the family for the weekend. When she was younger, she helped her father grow and pick forages to feed to the family livestock. That income put her through school and built the family home.

 

Credit: ©2014CIAT/GeorginaSmith

Please credit accordingly and leave a comment when you use a CIAT photo.

For more info: ciat-comunicaciones@cgiar.org

freshly painted walls and trim, cute new summer bedspread , new curtains

Farmer Sahiruddin Mohammad shows off his healthy stored wheat grain. Mohammed, of Chapor village in the district of Dinajpur, Bangladesh, is now able to store his grain year-round without worrying about storage pests. This means that he is able to choose when he sells his wheat and so get a better price for it, as well as keeping enough for his family's own consumption. He is one of the beneficiaries of a collaboration between CIMMYT; the Bangladesh Agricultural Research Institute's Wheat Research Centre in Dinajpur; and local NGOs, in improving, subsidizing, and advising farmers on equipment for grain storage.

 

Photo credit: S. Mojumder/Drik/CIMMYT.

 

For the latest on CIMMYT in Bangladesh, see CIMMYT's blog at: blog.cimmyt.org/?tag=bangladesh.

LOCATION

 

Anvaya Cove is an easy and comfortable drive 2 ½ hours from Metro Manila. The travel to the north has improved greatly due to the rehabilitation on the North Luzon Expressway (NLEX). It is expected to improve further once the Clark Subic Tollway is completed in 2007.

  

MORONG, BATAAN

 

Anvaya Cove’s location takes advantage of the pristine beaches and verdant forests of Morong, Bataan. The shores of Morong, Bataan serve as nesting habitats for the endangered pawikan.

 

SUBIC BAY

 

Anvaya Cove is a convenient 20-minute drive from favorite vacation hotspot, Subic Bay Freeport. Subic’s offerings complete the variety of recreation options your family is looking for.

 

Teenage Thrills

 

* Kart racing at Le Mans Go-kart track

* Car races at the Subic International Raceway

* JEST (Jungle Environment & Survival Training) Camp

* Wreck-diving at Subic Bay

 

Adult Activities

 

* A round or two of golf at the SBMA Golf Course

* Yachting at the Subic Bay Yacht Club

* Shopping at the duty free stores and Nike outlet

   

PROJECT FACT SHEET

 

Anvaya Cove is Ayala Land, Inc.’s (ALI) first leisure community. It is strategically located in an area which boasts of natural surroundings and yet is close enough to the varied range of leisure offerings of Subic.

 

Overview of the Site

 

* Approximately 320 hectares of land area

* 3.5-km coastline with 2 private coves

* Peak elevation of 130 meters above sea level

* Rolling hills of mango and narra trees and bamboo groves

* Natural stream with fresh running water

 

Low Impact Development

 

Anvaya Cove strives to preserve the natural beauty of the site. Guidelines adapt to the natural beauty of the land, which ensures the preservation of wide open spaces.

 

* Safeguarding of natural features like trees, wetlands and other scenic qualities.

* Rolling asphalt roads

* Low impact pedestrian, bicycle and cart paths

 

Envisioned to be a place where families will be brought closer through unique natural experiences.

 

Exclusive Amenities

 

* • Anvaya Cove Beach and Nature Club

* • Chapel

* • View Pavillions

* • Nature’s camp

   

Families will be able to interact with nature in interesting ways. Anvaya Cove will endeavor to retain ecologically valuable areas where migratory birds, wildlife thrive and occasionally visit within and around the area, such as the pawikan and the Philippine Mallard.

 

Resort-quality Service

 

The needs of families and their guests will be attended to with great detail.

 

* Activity coordinators to assist families or planning and customizing their activities.

* Marine and Forest Rangers to guide and assist families on outdoor activities.

 

Product Offerings

 

Taking advantage of the sites best qualities, homeowners will have breathtaking views and scenic surroundings. Initial product offerings include:

 

* Membership shares in the Anvaya Cove Beach and Nature Club

* Choice of residential lots at The Cliffside at Anvaya Cove

 

Membership and Ownership

 

Membership in the Anvaya Cove Beach and Nature Club is a prerequisite to acquiring a residential lot or seaside villa.

 

Anvaya Cove is a joint development of Ayala Land Inc. and SUDECO, a privately owned real estate holding company.

 

BEACH AND NATURE CLUB PROJECT FACT SHEET

     

The only exclusive club of its kind in the country, Anvaya Cove Beach and Nature Club redefines leisure by providing varied activities for all members of the family in a setting where the amenities are integrated into the natural landscape. It is at the center of the community, offering multiple alternatives for respite and recreation, pleasure and pampering.

 

Adding to its uniqueness is its architecture which carries a unified Tropical-Asian theme that blends with its natural surroundings.

 

Targeted club opening is on the summer of 2007.

 

Facilities and Amenities:

 

RECREATIONAL BEACH AREA

 

The Recreational Beach area will have an active area for fun in the sun, as well as a passive area for quiet relaxation.

 

* Water Sports Pavilion

 

Water sports equipment rental such as jet skis and kayaks and arrangements for diving and fishing expeditions.

 

* Beach Cabanas

 

Charming open air huts for lounging that can accommodate whole families.

 

* Lookout Tower

 

Landmark where people can look far out into the sea from an elevated view check. At its best will be the Tower Bar, a lively hangout for party goers.

 

* Pawikan Bar and Grill

 

All fresco restaurant that will serve grilled seafood, cocktails and other tropical food favorites.

 

NATURE CAMP*

 

Will be nestled in the forested area east of the Club. Amenities and provisions for classic outdoor activities such as:

 

* Ziplines

 

An exciting ride through the forest harnessed on lofted cables

 

* Ropes Course

 

Obstacle course involving ropes and heights that will challenge the mind, body and team spirit

 

* Camping & Picnic Grounds

 

* Ecological Trails with varying degrees of difficulty which can be enjoyed by walking, hiking or biking

 

• Other Nature Camp facilities include the Nature Playground, the Nature Discovery Classroom and the Kiddie Obstacle Course.

 

*The Nature camp facilities will be separately owned and developed by Ayala Land but will be available for the benefit and enjoyment of Anvaya Cove Beach & Nature Club Members

 

SPA AREA

 

The Spa Area will be set within a tropical garden that overlooks the beach.

 

* Veda Spa

 

Offers various health and beauty treatments in individual and group rooms.

 

* Beach Massage Salas

 

Provides a blissful outdoor massage experience.

   

RECREATIONAL LAGOON AREA

 

For fishing, paddling boats and remote controlled boats. With a wide open expanse for field games such as kite flying and Frisbee throwing. This will also serve as a venue for large outdoor functions.

   

MAIN PAVILLION

 

* Welcome Pavilion

 

Members and guests will be treated to a vacation resort arrival. Here, visitors can make arrangements for lodging and can plan their schedule of activities with the help of activity coordinators.

 

* Bamboo Café

 

Main dining facility which serves buffet and ala carte meals in both elegant and casual dining settings.

 

* Wine Room

 

For a sophisticated dining and drinking experience. Enjoy the Club’s collection of fine wine, cheeses and cold cuts.

 

* Sambali Lounge

 

For relaxing, easy-listening music after an activity-filled day.

 

* Narra Room and Molave Room

 

Private function rooms for corporate meetings, family parties and special gatherings.

 

* Other facilities in the Main Pavilion are the Game Room, Library Lounge, Convenience Shop and Clinic.

 

RECREATIONAL POOL AREA

   

* Infinity-edged Swimming Pool with a lapping area

 

* Pool Deck with lounging areas

 

* Seashore Kiddie Village, a gated children’s activity area with Pool, Arts & Crafts Center and Indoor & Outdoor Play Zones.

  

Why YOU need a Real Estate Broker?

 

•Save you time and makes buying a real estate property much easier.

•Providing prospective clients with information that can help them identify areas to look for property

•Researching listings of property for sale

•Helping buyers identify properties that meet their needs

•Showing homes to clients

•Protect your investments by having a clear marketable title to your property.

•Negotiating purchase agreements with sellers and/or their agents

•Coordinating various aspects of the closing process on behalf of clients

•You do not pay extra for our service; it’s the SELLER\DEVELOPER who pays the brokerage fee.

•In Project Selling we follow Standard Price (same price as the Developer)

   

Contact us for more information…

 

Real Estate Broker Jennie P Malit

PRC Lic: 0002679

Wow Bahay Realty

Website: www.wowbahay.com

Email: jennie@wowbahay.com

salesbroker@gmail.com

Tel No.: (+63) (45) 436.4637 (PLDT)

Mobile No.: (+63) 0916.343.0877 (Globe)

 

for US and CANADA (magicjack)

Tel No.: +650.993.1568

  

Real Estate Broker Sherwin Rex Malit

PRC Lic: 0003933

Mobile No.: (+63) 0919.744.6577 (Smart)

(+63) 0922.980.1996 (Sun)

(+63) 0917.503.0877 (Globe)

Landline: 436-4637 (PLDT line)

Email: sherwin@wowbahay.com

Yahoo Messenger: bahaylistahan

 

New wings (shorter) and new body (longer) so that the proportions should be right.

Spring and Fall bring many seasonal allergies and trigger adverse reactions in certain individuals. A fun infographic that describes some very easy ways that homeowners can vastly improve the quality of their indoor air.

Image number: 8

Locomotive names: ??? Star / Duchess of Lancaster

Locomotive number: ??? / 480

Locomotive class: Problem Class / Improved Precedent Class

Railway company: LNWR

Description/notes: captioned simply as 'Star', but I believe this should be North Star, Shooting Star, Polar Star or some such like as I can't find just a Star

 

One of 24 images from a unique and exceptional album dating from c. 1900 containing images of early steam locomotives. See the set description for further information.

 

The original images are paper prints and measure c. 9cm x 6.5cm (3.5" x 2.5")

Church acoustics are improved using our Walmate stretch wall system.

Title: Six improved first class torpedo boats

 

Creator: Yarrow & Co. Ltd.

 

Date: ca. 1879-1881

 

Part Of: George Albert Converse papers and photographs, 1861-1897

 

Description: Shown is a photograph of six improved first class torpedo boats built for the Greek government with specifications listed.

 

Notes: [printed] Photo No. 212., Six Improved First Class Torpedo Boats, Built for the Greek Government by Messrs. Yarrow & Co. Adapted for Whitehead and Spar Torpedoes., Length 100-ft. Beam 12-ft. 6-ins. Speed 19 knots.

 

Physical Description: 1 photographic print: 1 photographic print: on 9.0 x 15.0 cm on 12.5 x 19.7 cm. mount

 

File: mss68_2_6_6_tb.jpg

 

Rights: Please cite DeGolyer Library, Southern Methodist University when using this file. A high-resolution version of this file may be obtained for a fee. For details see the sites.smu.edu/cul/degolyer/research/permissions/ web page. For other information, contact degolyer@smu.edu.

 

For more information, see: digitalcollections.smu.edu/cdm/ref/collection/gcp/id/303

 

View the George Albert Converse Papers and Photographs, 1861-1897: digitalcollections.smu.edu/all/cul/gcp/index.asp

see these combos closer on our blog

President Donald J. Trump shakes hands with an audience member at his address and Executive Order signing on Protecting and Improving Medicare for our Nation’s Seniors Thursday, Oct. 3, 2019, at the Sharon L. Morse Performing Arts Center at The Villages, FL. (Official White House Photo by Shealah Craighead)

The kids did Sunday School at the Church of Scientology Lake Oswego, where they discussed the precept from The Way to Happiness entitled "Safeguard and Improve Your Environment". They then all planted their own plants to put in the yard, to better their own immediate environment.

 

www.thewaytohappiness.org/thewaytohappiness/precepts/safe...

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

WIKIPEDIA

onsultation launched on new strategy.

 

Dentists and their patients are being asked to give their views on a new plan to further improve Scotland’s oral health.

 

Aileen Campbell, Minister for Public Health and Sport, met dentists and patients as she launched a consultation at East Craigs Dental Practice in Edinburgh today.

Special from Japan! The new and improved: Healthy Water.

Bangladeshi farmer Sree Gorachandroy and his wife, of the village of Baikunthapur, Chirirbandar, used to grow an older wheat variety that gave them a low yield and discouraged them from growing wheat. Their life turned around when they attended a training session: "I learned a lot from this training—how to cultivate high-yielding new varieties and how to preserve the seeds," says Gorachandroy. As part of the training, they were able to see the new varieties in action, and were motivated to try them out for themselves.

 

"I harvested a good amount of grain. The surrounding people were also motivated by seeing my crops in the field and wanted to purchase seed from me. I kept my own seed and sold the rest for seed."

 

By growing improved wheat and selling it for seed, the couple have been able to earn more money for themselves and their family. They keep the seed in their home in airtight bags, as the trainers showed them, and so preserve it for the next season. In 2011 they were able to preserve 200 kg of seed, but hope to keep 400 or 500 kg next year.

 

"In the future I plan to grow more wheat and store more seed, as well as the portion I will eat," says Gorachandroy. "I have plans to cultivate other crops—maize, jute, as well as rice. Through producing wheat seed I have plans to develop my house, as well as get some pieces of land. My daughter is going to school now, and we have money for this."

 

By collaborating with national partners in Bangladesh to provide training sessions like the one the Gorachandroys attended, CIMMYT is able to take the benefits of its research directly to farmers, facilitating access to and adoption of improved seed, technologies and practices that can ultimately offer farmers better livelihoods.

 

Photo credit: S. Mojumder/Drik/CIMMYT.

 

For the latest on CIMMYT in Bangladesh, see CIMMYT's blog at: blog.cimmyt.org/?tag=bangladesh.

Interfaith aid efforts to help Syrians

 

Syria’s civil war forced Maram and her family to flee without any possessions -- and five years later they’re still homeless and yet to return.

 

Security has improved in the capital, Damascus, and the family’s hometown in the adjoining villages in the Ghouta countryside, but the humanitarian situation remains critical, with winter worsening conditions.

 

The family now lives in an empty elevator engine room on top of an apartment building in Damascus.

 

“I feel that this room is like a palace when I compare it to the public garden where we lived for three years, or if I compare it to my destroyed house in our village in Ghouta now…” Maram breaks off her sentence, unable to hold back the tears.

 

Maram’s family is among the country’s 6.1 million internally displaced people. The war, now in its eighth year, is one of the world’s worst ever humanitarian catastrophes. Most international experts estimate over 500,000 people have died in the violence.

 

Like most Syrians, 25-year-old Maram and her husband, Ibrahim, are still unable to meet their three children’s basic needs and are dependent on humanitarian aid, which Caritas is helping to provide.

 

The United Nations estimates that of Syria’s 22 million population, 13.1 million are dependent on aid inside the country, with 5.6 million in acute need.

 

Since the beginning of the unrest in the country, the Ghouta area has been the theatre of endless battles and fierce violence.

 

Maram and Ibrahim escaped the violence with their children, Mohamed who is now eight years old, and Shahd, seven. Their youngest, Mahmoud, is two years old.

 

Without being able to take any of their belongings, they headed to Damascus, and sheltered in a public garden.

 

“I lost all the privacy back there in the garden,” said Maram. “People used to come and watch us like if they were in a cinema.”

 

“Life was very difficult there especially in the cold winter,” she added. “At least now I have a window and a door to close on my children.”

 

Ibrahim works as a security guard in the garden as well as doing odd jobs to try to support his family.

 

One of his work colleagues, who knew about Ibrahim’s family’s lack of housing, told him that his family could stay in the empty elevator room in his building.

 

However, its tenants have applied for permission to install an elevator, and once it is granted, Maram and her family will have to leave.

 

“I don’t know what is going to happen when the permission is issued. I feel myself worried all the time thinking of where to go or live after that,” said Maram.

 

Ghouta might have been one possible solution. In April 2018, after a prolonged fight against armed groups, the Syrian army took complete control of the area.

 

Since then, almost 32,000 people have returned to their areas of origin in Ghouta, with some 7,000 remaining in IDP camps.

 

However, the conflict damaged or destroyed public and private facilities in Ghouta, including hospitals, schools, water and sewage systems, agriculture, transportation, housing and infrastructure.

 

“Our house back home is totally destroyed. Only the kitchen is still standing,” said Maram. “Most of our village is destroyed and doesn’t have electricity or water. Despite all the bad circumstances, my brothers-in-law went back, but for us it is impossible as we have no house there anymore.”

 

In Ghouta shelters are overcrowded with unsanitary basements and very limited access to basic commodities and services. Access to education remains challenging as most schools need rehabilitation and there is a lack of medical care and healthcare facilities.

 

As winter deepens, so too have people’s hardships, and Caritas is stepping up its assistance in the area.

 

In July, Caritas arrived in Ghouta, and, cooperating with the local Islamic Charity Hifz Al Neema (meaning “Save the Grace”), distributed 1,480 food baskets, 1,000 packs of fresh vegetables and 600 boxes of diapers.

 

In September, Caritas provided 1,240 food kits for families through the same partner, the cooperation underscoring the successful interfaith partnership that Caritas has achieved in Ghouta.

 

The organisation is now planning on providing winterization assistance to communities in Ghouta, chiefly in the form of help with heating and blankets.

 

Caritas is completing a needs assessment with the aim of designing a response that will be beneficial for the IDPs, returnees and local communities in Ghouta. This assessment will include shelter and education components that will inform future programs.

 

«In a country where different religious communities used to live in harmony, the ongoing conflict has sadly created animosity and deep divisions in the minds of many people – says Davide Bernocchi, Caritas’ Advisor on Interfaith Partnership -. The collaboration between Caritas and a Muslim organization to provide vital help to these extremely vulnerable people is a powerful message of hope for the future of this country».

 

To build on its interfaith work, Caritas is also organising a solidarity walk toward Ghouta, inviting Christian scout groups to participate with Muslims from the area “to break the ice”.

 

“Most Christians have the idea that all people in Ghouta are “terrorists” and they were refusing to help,” said Sandra Awad from Caritas Syria. “We want to try to work on that.”

 

However, despite the work of Caritas and other relief organisations, people like Maram will struggle to get through this winter.

 

“Everything is very expensive, there have been many days that we couldn’t feed our children apart from with some bread,” said Maram. “You can’t imagine how sad I feel when my son asks me for a piece of candy and I can’t buy it for him.”

 

In Damascus, Caritas is now helping 1,142 families, including Maram’s, through an open voucher project designed to help the city’s neediest people.

 

“When I received Caritas’ call yesterday, I felt so happy. My children started to jump as if we won the lotto,” Maram said. “They insisted to go with me to the supermarket when I want to use the voucher. They were so excited that they would be able to choose some candies and biscuits.”

 

Maram was also able to buy some warm pyjamas for her children to help stave off the winter cold. But unfortunately, they were lost, perhaps stolen on a bus.

 

“I was so depressed as my children didn’t have any warm clothes for winter,” Maram explained. “The next day, I received a phone call from Caritas telling me they would give me a second voucher. I just started crying and crying. With the support of Caritas, I feel that God is still with us and standing beside us in the hard time we are living in”.

  

Airman 1st Class Adam Sines stands up the Joint Incident Site Communications Capability, or JISCC, facility at Boston Common during the response efforts after the Boston Marathon Bombing, April 16, 2013. The JISCC provides local emergency responders with communications capabilities such as computers, web access and telephones. Sines is assigned to the 267th Combat Communications Squadron, Massachusetts Air National Guard. (U.S. Air National Guard photo/1st Lt. Christopher Qubeck)

Hotel lobby seating..

 

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The Ritz-Carlton, Dove Mountain

13900 North Dove Mountain Boulevard

Marana, Arizona

 

**In the Beginning**

 

In 1926, Missourian Eugene Cayton arrived in Tucson to improve his health. He acquired what was then known as Ruelas Canyon in the Tortolita Mountains and established the T Bench Bar Ranch. "Cush" Cayton built for his wife, Inez, a stone house atop one of the smaller peaks. The stone house is still there on top of the hill overlooking Dove Mountain Boulevard near the eighth and ninth holes of the Gallery Golf Club. The Gallery Golf Club at Dove Mountain was developed by John MacMillan, majority owner of Palo Verde Partners and opened in 2003.

 

The Cayton’s ranched the land until 1984. In 1985 David Mehl’s Cottonwood Properties Inc. Acquired the 1,300 acres of desert land and thus began Mehl's vision of Dove Mountain as an upscale golf community. David Mehl and his late brother George founded Tucson-based Cottonwood Properties in 1972. Its purpose was to invest in and develop quality real estate in the Tucson, Arizona area. David Mehl graduated from the University of Arizona in 1972.

 

In the early 1980’s Cottonwood Properties was the master developer of the 790 acre Westin La Paloma resort community in the foothills of Tucson. The development consisted of the 487 room Westin La Paloma Resort & Hotel and the 27 hole Jack Nicklaus signature golf course. Cottonwood owned the hotel until 1988 when it sold the hotel to the Aoki Corp., the Japan-based construction company that owned Westin. Aoki spent $200 million to acquire 3 hotels - the Inter-Continental at Hilton Head Island in South Carolina, the Inter-Continental at Buckhead in Atlanta, and an equity interest in the Westin La Paloma.

 

**Pygmy Owl**

 

In March 1997 the Pygmy Owl was added to the list of endangered species under federal law. In 1999 the U.S. Fish & Wildlife Service dealt a set-back to the development. Environmental protections for the ferruginous pygmy owl forced Cottonwood to scale back plans at Dove Mountain. The numbers of homes were scaled back from 13,000 to 6,500 and the numbers of proposed resorts were reduced to one from 3 or 4. Cottonwood also contributed several million dollars to a conservation fund managed by the federal agency.

 

In 1999 the Tucson Citizen quoted David Mehl ”By making density reductions, we are developing at a density compatible with the pygmy owl.. In areas where it’s not, then we’re offering to pay to make up for it.”

 

**The Development**

 

Cottonwood committed some twenty years of planning into making Dove Mountain a premiere golf resort community.

 

In the late 1990’s Cottonwood Properties partnered with Scottsdale-based Greenbrier Southwest Corp. and began planning a 500-room Hyatt resort hotel for Dove Mountain. The hotel was designed and the developers received a verbal commitment for the financing on Sept. 10, 2001. The next day, September 11, 2001, the world changed and the idea for the Hyatt Resort was shelved.

 

The principals of Greenbrier Southwest Corporation, Tim and Casey Bolinger, previously served with Woodbine Southwest Corporation in Phoenix from 1991-1998. They managed the planning, zoning, financing, development and marketing of the 730-acre Kierland master-planned community, including Kierland Commons and the Westin Kierland Resort.

 

Greenbrier Southwest developed a much smaller project – the Hidden Meadow Ranch in Greer, Arizona. Opened in 2002, the rustic ranch (transformed from a church youth camp) has 12 luxury cabins starting at $500 a night including meals.

 

In August 2007 a building permit was issued for a Ritz-Carlton resort and spa to be built in Dove Mountain in Marana. The building permit cost $309,643.10 and was applied for by Dove Mountain Hotel Co. LLC. Also, Tucson Water approved a water main extension, a 290,000-gallon reservoir and a booster station that would serve the proposed 250-room hotel.

 

The Ritz-Carlton, Dove Mountain and The Residences at The Ritz-Carlton, Dove Mountain were announced as the largest branded resort/residential community managed by the Ritz Carlton hotel company. The $160 million hotel will be the second Ritz-Carlton in Arizona, joining the The Ritz-Carlton, Phoenix.

 

The Ritz Carlton press release announced that HKS Hill Glazier Architects of Palo Alto, California will design the hotel as a low-rise, four story building embracing the feel of the desert southwest. The main building of adobe block, straw-flecked stucco, clay tile and native stone will include 226 guest rooms and suites. Separate buildings nearby will feature 24 individual casita rooms and suites.

 

In addition a $60-million Jack Nicklaus Signature Golf Course with 27-holes was planned for a late 2008 opening. The Ritz-Carlton Golf Club, Dove Mountain now hosts the World Golf Championships-Accenture Match Play Championship beginning in February 2009 (The PGA Tour has committed to The Ritz-Carlton, Dove Mountain through the 2013 event). When George and David Mehl hired Nicklaus in 1983 to design the Westin La Polama Golf Course, it was Nicklaus’s 26th golf course on his design resume. With Dove Mountain completed Nicklaus has designed over 200 golf courses around the world.

 

**Grand Opening**

 

The Ritz Carlton’s pre-opening General Manager – Michael McMahon - aims to have the resort become the first in the Tucson area to achieve AAA's highest rating of five diamonds. Previously McMahon was General Manager The Ritz-Carlton Golf Resort, Naples, Florida.

 

The hotel’s opening general manager was Allan Federer. In March 2011 Federer moved to the Ritz-Carlton Dubai as General Manager. Replacing Federer is Liam Doyle – who previously was general manager at the Sherbourne Dublin, Ireland and Hotel Manager at the Ritz-Carlton South Beach.

 

The Ritz-Carlton Grand Opening Press Release reported that Arizona Governor Jan Brewer was in attendance at the December 18, 2009 event. Speakers at the event included owner and developer David Mehl of Cottonwood Properties, senior vice president of operations for The Ritz-Carlton Hotel Company, L.L.C., Hank Biddle, and The Ritz-Carlton, Dove Mountain resort general manager, Allan Federer.

 

“This day is a landmark event not only for the town of Marana, but for the State of Arizona,” stated general manager Allan Federer. “Over twenty years ago, David and his brother George Mehl had a vision to build the finest resort in the country. All it took was the right partners and the perfect location. With the help of The Ritz-Carlton Hotel Company, L.L.C. and co-developer Greenbrier Southwest Corporation, it became a reality. Now the world has the opportunity to visit a place like no other, The Ritz-Carlton, Dove Mountain.”

 

Following the official ribbon-cutting seventy-two white doves were released symbolizing the property as the 72nd within The Ritz-Carlton Hotel Company, L.L.C. portfolio.

 

At full operation the hotel has 450 employees. It has 44,000 square feet of meeting space including a 9,000 square foot main ballroom.

 

The hotel’s opening Chef de Cuisine was Joel Harrington. Harrington previously was chef de cuisine of Fearing's at The Ritz-Carlton, Dallas. Harrington graduated from CIA in Hyde Park, NY and worked with Marcus Samuellson at Aquavit in NYC.

 

Replacing Harrington is Chef David Serus who previously served as Executive Sous-Chef of The Ritz-Carlton, Half Moon Bay and Executive Chef of The Ritz-Carlton, Washington, D.C. Serus’ role encompass all hotel culinary activities, including those at CORE Kitchen & Wine Bar, Cayton’s Restaurant, Ignite Lobby Lounge, Turquesa Latin Grill, To Go, In-Room Dining, banquets, and catering.

 

**Two Landmark 200 Year Old Saguaros**

 

When Wild Burro Canyon was selected for the perfect hotel site, where balcony views of the Tortolita Mountains would be maximized, it was discovered that two majestic Saguaros, each estimated to be close to 200 years old, would have been lost. This was unacceptable to ownership. After three more months of analysis, the final solution was to simply shift the whole facility 25 feet. Today, as hotel guests behold the box canyon views from Ignite or CORE Kitchen and Wine Bar, they enjoy these two landmark cacti, which rise majestically overhead and stand in testament to the preservation of the High Sonoran Desert. “These cacti are sacred and add to our sense of place,” said Allan Federer, general manager of The Ritz-Carlton, Dove Mountain. “Guests gaze in awe and wonder at the desert’s version of a redwood, adding to the memories they will have of this beautiful property.”

 

Photos and text compiled by Dick Johnson

richardlloydjohnson@hotmail.com

212-832-0098

March, 2012