Sandia researcher Yifeng Wang examines a clay sample from South Dakota as part of iodide experiments. A team of Sandia researchers is working to understand how fast iodine-129 released from spent nuclear fuel would move through a deep clay-based geological repository.

 

Read more at bit.ly/2ZJM54Y.

 

Photo by Randy Montoya.

Do you want to improve the world?

I don't think it can be done.

 

The world is sacred.

It can't be improved.

If you tamper with it, you'll ruin it.

If you treat it like an object, you'll lose it.

 

There is a time for being ahead,

a time for being behind;

a time for being in motion,

a time for being at rest;

a time for being vigorous,

a time for being exhausted;

a time for being safe,

a time for being in danger.

 

The Master sees things as they are,

without trying to control them.

She lets them go their own way,

and resides at the center of the circle.

 

道德經

 

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

New fronts and extensions for 60197, each passenger coach has been extended by 8 studs. It takes just about 2 sets of 60197 and a few extra parts for this mod

The Museum of the Moon was still supposed to be on. Or, to be more accurate, I had not checked that it was still on, but would be a good excuse to return to Rochester for the first time in over a decade.

 

Last time here I took seven or so shots, I was hoping to improve on that.

 

But, as I was to find, the Moon moved out on Wednesday, so there was just the cathedral to look at and record, and I pretty much had the cathedral to myself.

 

There was a service in the chancel, so that and the Quire were out of bounds for a while, but once over I was given the nod I could go in.

 

How do you describe a cathedral? Especially one as grand and old as Rochester?

 

From the west, the cathedral doesn't look too big, but there is a viewing place from the High Street that shows the cathedral to be a large and complicated building.

 

Inside the nave is huge, with the organ towering over the altar. Through the doorway into the quire and the sanctuary beyond, and all the while, above the white vaulted ceiling reached from the high walls and columns.

 

All around the walls are memorials to the great and good of Kent, some tombs too. The step leading from the aisles to the sanctuary are worn down by the millions of feet that have climbed them over the centuries.

 

-------------------------------------------

 

The church is the cathedral of the Diocese of Rochester in the Church of England and the seat (cathedra) of the Bishop of Rochester, the second oldest bishopric in England after that of the Archbishop of Canterbury. The edifice is a Grade I listed building (number 1086423)

 

The Rochester diocese was founded by Justus, one of the missionaries who accompanied Augustine of Canterbury to convert the pagan southern English to Christianity in the early 7th century. As the first Bishop of Rochester, Justus was granted permission by King Æthelberht of Kent to establish a church dedicated to Andrew the Apostle (like the monastery at Rome where Augustine and Justus had set out for England) on the site of the present cathedral, which was made the seat of a bishopric. The cathedral was to be served by a college of secular priests and was endowed with land near the city called Priestfields.[3][a][b]

 

Under the Roman system, a bishop was required to establish a school for the training of priests.[4] To provide the upper parts for music in the services a choir school was required.[5] Together these formed the genesis of the cathedral school which today is represented by the King's School, Rochester. The quality of chorister training was praised by Bede.

 

The original cathedral was 42 feet (13 m) high and 28 feet (8.5 m) wide. The apse is marked in the current cathedral on the floor and setts outside show the line of the walls. Credit for the construction of the building goes to King Æthelberht rather than St Justus. Bede describes St Paulinus' burial as "in the sanctuary of the Blessed Apostle Andrew which Æthelberht founded likewise he built the city of Rochester."[c][7]

 

Æthelberht died in 617 and his successor, Eadbald of Kent, was not a Christian. Justus fled to Francia and remained there for a year before he was recalled by the king.[8]

 

In 644 Ithamar, the first English-born bishop, was consecrated at the cathedral.[d] Ithamar consecrated Deusdedit as the first Saxon Archbishop of Canterbury on 26 March 655.[9]

 

The cathedral suffered much from the ravaging of Kent by King Æthelred of Mercia in 676. So great was the damage that Putta retired from the diocese and his appointed successor, Cwichelm, gave up the see "because of its poverty".[10]

 

In 762, the local overlord, Sigerd, granted land to the bishop, as did his successor Egbert.[e][11] The charter is notable as it is confirmed by Offa of Mercia as overlord of the local kingdom.

 

Following the invasion of 1066, William the Conqueror granted the cathedral and its estates to his half-brother, Odo of Bayeux. Odo misappropriated the resources and reduced the cathedral to near-destitution. The building itself was ancient and decayed. During the episcopate of Siward (1058–1075) it was served by four or five canons "living in squalor and poverty".[12] One of the canons became vicar of Chatham and raised sufficient money to make a gift to the cathedral for the soul and burial of his

 

Gundulf's church

 

Lanfranc, Archbishop of Canterbury, amongst others, brought Odo to account at the trial of Penenden Heath c. 1072. Following Odo's final fall, Gundulf was appointed as the first Norman bishop of Rochester in 1077. The cathedral and its lands were restored to the bishop.

 

Gundulf's first undertaking in the construction of the new cathedral seems to have been the construction of the tower which today bears his name. In about 1080 he began construction of a new cathedral to replace Justus' church. He was a talented architect who probably played a major part in the design or the works he commissioned. The original cathedral had a presbytery of six bays with aisles of the same length. The four easternmost bays stood over an undercroft which forms part of the present crypt. To the east was a small projection, probably for the silver shrine of Paulinus which was translated there from the old cathedral.[f] The transepts were 120 feet long, but only 14 feet wide. With such narrow transepts it is thought that the eastern arches of the nave abuted the quire arch.[14] To the south another tower (of which nothing visible remains) was built. There was no crossing tower.[15] The nave was not completed at first. Apparently designed to be nine bays long, most of the south side but only five bays to the north were completed by Gundulf. The quire was required by the priory and the south wall formed part of its buildings. It has been speculated that Gundulf simply left the citizens to complete the parochial part of the building.[16] Gundulf did not stop with the fabric, he also replaced the secular chaplains with Benedictine monks, obtained several royal grants of land and proved a great benefactor to his cathedral city.

 

In 1078 Gudulf founded St Bartholomew's Hospital just outside the city of Rochester. The Priory of St Andrew contributed daily and weekly provisions to the hospital which also received the offerings from the two altars of St James and of St Giles.[17]

 

During the episcopates of Ernulf (1115–1124) and John (I) (1125–1137) the cathedral was completed. The quire was rearranged, the nave partly rebuilt, Gundulf's nave piers were cased and the west end built. Ernulf is also credited with building the refectory, dormitory and chapter house, only portions of which remain. Finally John translated the body of Ithamar from the old Saxon cathedral to the new Norman one, the whole being dedicated in 1130 (or possibly 1133) by the Archbishop of Canterbury, assisted by 13 bishops in the presence of Henry I, but the occasion was marred by a great fire which nearly destroyed the whole city and damaged the new cathedral. It was badly damaged by fires again in 1137 and 1179. One or other of these fires was sufficiently severe to badly damage or destroy the eastern arm and the transepts. Ernulf's monastic buildings were also damaged.

 

Probably from about 1190, Gilbert de Glanville (bishop 1185–1214) commenced the rebuilding of the east end and the replacement on the monastic buildings. The north quire transept may have been sufficiently advanced to allow the burial of St William of Perth in 1201, alternatively the coffin may have lain in the north quire aisle until the transept was ready. It was then looted in 1215 by the forces of King John during siege of Rochester Castle. Edmund de Hadenham recounts that there was not a pyx left "in which the body of the Lord might rest upon the altar".[14] However, by 1227, the quire was again in use when the monks made their solemn entry into it. The cathedral was rededicated in 1240 by Richard Wendene (also known as Richard de Wendover) who had been translated from Bangor.[14][18]

 

The shrines of Ss Paulinus and William of Perth, along with the relics of St Ithamar, drew pilgrims to the cathedral. Their offerings were so great that both the work mentioned above and the ensuing work could be funded.

 

Unlike the abbeys of the period (which were led by an abbot) the monastic cathedrals were priories ruled over by a prior with further support from the bishop.[19] Rochester and Carlisle (the other impoverished see) were unusual in securing the promotion of a number of monks to be bishop. Seven bishops of Rochester were originally regular monks between 1215 and the Dissolution.[20] A consequence of the monastic attachment was a lack of patronage at the bishop's disposal. By the early 16th century only 4% of the bishop's patronage came from non-parochial sources.[21] The bishop was therefore chronically limited in funds to spend on the non-monastic part of the cathedral.

 

The next phase of the development was begun by Richard de Eastgate, the sacrist. The two eastern bays of the nave were cleared and the four large piers to support the tower were built. The north nave transept was then constructed. The work was nearly completed by Thomas de Mepeham who became sacrist in 1255. Not long after the south transept was completed and the two bays of the nave nearest the crossing rebuilt to their current form. The intention seems to have been to rebuild the whole nave, but probably lack of funds saved the late Norman work.

 

The cathedral was desecrated in 1264 by the troops of Simon de Montfort, during sieges of the city and castle. It is recorded that armed knights rode into the church and dragged away some refugees. Gold and silver were stolen and documents destroyed. Some of the monastic buildings were turned into stables.[22] Just over a year later De Montfort fell at the Battle of Evesham to the forces of Edward I. Later, in 1300, Edward passed through Rochester on his way to Canterbury and is recorded as having given seven shillings (35p) at the shrine of St William, and the same again the following day. During his return he again visited the cathedral and gave a further seven shillings at each of the shrines of Ss Paulinus and Ithamar.

 

The new century saw the completion of the new Decorated work with the original Norman architecture. The rebuilding of the nave being finally abandoned. Around 1320 the south transept was altered to accommodate the altar of the Virgin Mary.

 

There appears to have been a rood screen thrown between the two western piers of the crossing. A rood loft may have surmounted it.[23] Against this screen was placed the altar of St Nicholas, the parochial altar of the city. The citizens demanded the right of entrance by day or night to what was after all their altar. There were also crowds of strangers passing through the city. The friction broke out as a riot in 1327 after which the strong stone screens and doors which wall off the eastern end of the church from the nave were built.[24] The priory itself was walled off from the town at this period. An oratory was established in angulo navis ("in the corner of the nave") for the reserved sacrament; it is not clear which corner was being referred to, but Dr Palmer[25] argues that the buttress against the north-west tower pier is the most likely setting. He notes the arch filled in with rubble on the aisle side; and on nave side there is a scar line with lower quality stonework below. The buttress is about 4 feet (1.2 m) thick, enough for an oratory. Palmer notes that provision for reservation of consecrated hosts was often made to the north of the altar which would be the case here.

 

The central tower was at last raised by Hamo de Hythe in 1343, thus essentially completing the cathedral. Bells were placed in the central tower (see Bells section below). The chapter room doorway was constructed at around this time. The Black Death struck England in 1347–49. From then on there were probably considerably more than twenty monks in the priory.

 

The modern paintwork of the quire walls is modelled on artwork from the Middle Ages. Gilbert Scott found remains of painting behind the wooden stalls during his restoration work in the 1870s. The painting is therefore part original and part authentic. The alternate lions and fleurs-de-lis reflect Edward III's victories, and assumed sovereignty over the French. In 1356 the Black Prince had defeated John II of France at Poitiers and took him prisoner. On 2 July 1360 John passed through Rochester on his way home and made an offering of 60 crowns (£15) at the Church of St Andrew.[27]

 

The Oratory provided for the citizens of Rochester did not settle the differences between the monks and the city. The eventual solution was the construction of St Nicholas' Church by the north side of the cathedral. A doorway was knocked through the western end of the north aisle (since walled up) to allow processions to pass along the north aisle of the cathedral before leaving by the west door.[27][28]

 

In the mid-15th century the clerestory and vaulting of the north quire aisle was completed and new Perpendicular Period windows inserted into the nave aisles. Possible preparatory work for this is indicated in 1410–11 by the Bridge Wardens of Rochester who recorded a gift of lead from the Lord Prior. The lead was sold on for 41 shillings.[g][29] In 1470 the great west window at the cathedral was completed and finally, in around 1490, what is now the Lady Chapel was built.[27] Rochester Cathedral, although one of England's smaller cathedrals, thus demonstrates all styles of Romanesque and Gothic architecture.[30]

 

In 1504 John Fisher was appointed Bishop of Rochester. Although Rochester was by then an impoverished see, Fisher elected to remain as bishop for the remainder of his life. He had been tutor to the young Prince Henry and on the prince's accession as Henry VIII, Fisher remained his staunch supporter and mentor. He figured in the anti-Lutheran policies of Henry right up until the divorce issue and split from Rome in the early 1530s. Fisher remained true to Rome and for his defence of the Pope was elevated as a cardinal in May 1535. Henry was angered by these moves and, on 22 June 1535, Cardinal Fisher was beheaded on Tower Green.

 

Henry VIII visited Rochester on 1 January 1540 when he met Ann of Cleves for the first time and was "greatly disappointed".[31] Whether connected or not, the old Priory of St Andrew was dissolved by royal command later in the year, one of the last monasteries to be dissolved.

 

The west front is dominated by the central perpendicular great west window. Above the window the dripstone terminates in a small carved head at each side. The line of the nave roof is delineated by a string course above which rises the crenelated parapet. Below the window is a blind arcade interrupted by the top of the Great West Door. Some of the niches in the arcade are filled with statuary. Below the arcade the door is flanked with Norman recesses. The door itself is of Norman work with concentric patterned arches. The semicircular tympanum depicts Christ sitting in glory in the centre, with Saints Justus and Ethelbert flanking him on either side of the doorway. Supporting the saints are angels and surrounding them are the symbols of the Four Evangelists: Ss Matthew (a winged man), Mark (a lion), Luke (an ox) and John (an eagle).[52] On the lintel below are the Twelve Apostles and on the shafts supporting it King Soloman and the Queen of Sheba.[53] Within the Great West Door there is a glass porch which allows the doors themselves to be kept open throughout the day.

 

Either side of the nave end rises a tower which forms the junction of the front and the nave walls. The towers are decorated with blind arcading and are carried up a further two stories above the roof and surmounted with pyramidal spires. The aisle ends are Norman. Each has a large round headed arch containing a window and in the northern recess is a small door. Above each arch is plain wall surmounted by a blind arcade, string course at the roof line and plain parapet. The flanking towers are Norman in the lower part with the style being maintained in the later work. Above the plain bases there are four stories of blind arcading topped with an octagonal spire.[54]

 

The outside of the nave and its aisles is undistinguished, apart from the walled up north-west door which allowed access from the cathedral to the adjacent St Nicholas' Church.[28] The north transept is reached from the High Street via Black Boy Alley, a medieval pilgrimage route. The decoration is Early English, but reworked by Gilbert Scott. Scott rebuilt the gable ends to the original high pitch from the lower one adopted at the start of the 19th century. The gable itself is set back from the main wall behind a parapet with walkway. He also restored the pilgrim entrance and opened up the blind arcade in the northern end of the west wall.[55]

 

To the east of the north transept is the Sextry Gate. It dates from Edward III's reign and has wooden domestic premises above. The area beyond was originally enclosed, but is now open to the High Street through the memorial garden and gates. Beyond the Sextry Gate is the entrance to Gundulf's Tower, used as a private back door to the cathedral.

 

The north quire transept and east end are all executed in Early English style, the lower windows light the crypt which is earlier. Adjoining the east end of the cathedral is the east end of the Chapter Room which is in the same style. The exact form of the east end is more modern than it appears, being largely due to the work of Scott in the 19th century. Scott raised the gable ends to the original high pitch, but for lack of funds the roofs have not been raised; writing in 1897 Palmer noted: "they still require roofs of corresponding pitch, a need both great and conspicuous".[56]

 

On the south side of the cathedral the nave reaches the main transept and beyond a modern porch. The aisle between the transepts is itself a buttress to the older wall behind and supported by a flying buttress. The unusual position of this wall is best explained when considering the interior, below. The southern wall of the presbytery is hidden by the chapter room, an 18th-century structure.

 

he western part of the nave is substantially as Gundulf designed it. According to George H. Palmer (who substantially follows St John Hope) "Rochester and Peterborough possess probably the best examples of the Norman nave in the country".[60] The main arcade is topped by a string course below a triforium. The triforium is Norman with a further string course above. The clerestory above is of perpendicular style. From the capitals pilasters rise to the first string course but appear to have been removed from the triforium stage. Originally they might have supported the roof timbers, or even been the springing of a vault.[61]

 

The easternmost bay of the triforium appears to be Norman, but is the work of 14th-century masons. The final bay of the nave is Decorated in style and leads to the tower piers. Of note is the north pier which possibly contains the Oratory Chapel mentioned above.[62]

 

The aisles are plain with flat pilasters. The eastern two bays are Decorated with springing for vaulting. Whether the vault was ever constructed is unknown, the present wooden roof extends the full length of the aisles.

 

The crossing is bounded to the east by the quire screen with the organ above. This is of 19th-century work and shows figures associated with the early cathedral. Above the crossing is the central tower, housing the bells and above that the spire. The ceiling of the crossing is notable for the four Green Men carved on the bosses. Visible from the ground is the outline of the trapdoor through which bells can be raised and lowered when required. The floor is stepped up to the pulpitum and gives access to the quire through the organ screen.

 

The north transept is from 1235 in Early English style. The Victorian insertion of windows has been mentioned above in the external description. Dominating the transept is the baptistery fresco. The fresco by Russian artist Sergei Fyodorov is displayed on the eastern wall. It is located within an arched recess. The recess may have been a former site of the altar of St Nicholas from the time of its construction in 1235 until it was moved to the screen before the pulpitum in 1322. A will suggests that "an altar of Jesu" also stood here at some point, an altar of some sort must have existed as evidenced by the piscina to the right of the recess.[64] The vaulting is unusual in being octpartite, a development of the more common sexpartite. The Pilgrim Door is now the main visitor entrance and is level for disabled access.

 

he original Lady Chapel was formed in the south transept by screening it off from the crossing. The altar of the Blessed Virgin Mary was housed in the eastern arch of the transept. There are traces of painting both on the east wall and under the arch. The painting delineates the location of the mediaeval north screen of the Lady Chapel. Around 1490 this chapel was extended westwards by piercing the western wall with a large arch and building the chapel's nave against the existing south aisle of cathedral. From within the Lady Chapel the upper parts of two smaller clerestory windows may be seen above the chapel's chancel arch. Subsequently, a screen was placed under the arch and the modern Lady Chapel formed in the 1490 extension.

 

The south transept is of early Decorated style. The eastern wall of it is a single wide arch at the arcade level. There are two doorways in the arch, neither of which is used, the northern one being hidden by the memorial to Dr William Franklin. The south wall starts plain but part way up is a notable monument to Richard Watts, a "coloured bust, with long gray beard".[65] According to Palmer there used to be a brass plaque to Charles Dickens below this but only the outline exists, the plaque having been moved to the east wall of the quire transept.[66] The west wall is filled by the large arch mentioned above with the screen below dividing it from the present Lady Chapel.

 

The Lady Chapel as it now exists is of Decorated style with three lights along southern wall and two in the west wall. The style is a light and airy counterpart to the stolid Norman work of the nave. The altar has been placed against the southern wall resulting in a chapel where the congregation wraps around the altar. The window stained glass is modern and tells the gospel story.

 

The first, easternmost, window has the Annunciation in the upper light: Gabriel speaking to Mary (both crowned) with the Holy Spirit as a dove descending. The lower light shows the Nativity with the Holy Family, three angels and shepherds. The next window shows St Elizabeth in the upper light surrounded by stars and the sun in splendour device. The lower light shows the Adoration of the Magi with Mary enthroned with the Infant. The final window of the south wall has St Mary Magdelene with her ointment surrounded by Tudor roses and fleurs-de-lis in the upper light with the lower light showing the Presentation in the Temple. The west wall continues with St. Margaret of Scotland in the upper light surrounded by fouled anchor and thistle roundels. The reference is to the original dedication of the cathedral as the Priory of St Andrew. The lower light shows the Crucifixion with Mary and St Peter. The final window is unusual, the upper light is divided in three and shows King Arthur with the royal arms flanked by St George on the left and St Michael on the right. The lower light shows the Ascension: two disciples to the left, three women with unguents to the right and three bare crosses top right.

 

en.wikipedia.org/wiki/Rochester_Cathedral

Improved version of a previously uploaded photo.

Improved version of a previously uploaded photo.

I had a hard time making the flash light fall exactly where I wanted... is there a way to find the exact place better than moving the light 5mm and taking so many shots at each angle?

So I got my hands on the prototype Portal gun at the New York Toy Fair this morning. I was told it would be closer to $150, not $120, and it’ll be ready mid to late this year. They’re not sure yet where it will be sold, but Toys R Us was mentioned as a possibility. It’s satisfyingly large, the handle feels good and the thumb toggle to change from orange to blue and back is intuitive, the trigger is a trigger… nothing to get excited or upset over. It feels cheap. It looks cheap. But it also looks easy to dismantle for bulking up and repainting to improve. Honestly, I sort of feel that for the price that shouldn’t be needed, but I can deal with it. This one is not the finished product though, they will at least paint that inner core bit that should be black. Also the orange will be as bright as the blue and the sound effects which were weak should be louder and clearer. I wouldn’t say I’m disappointed, as I expected such flaws, so I’ll still be picking one up. But I can see a lot of unhappy fans that want perfection. Then again, considering the other game replica weapons I’ve seen, and for something this size with lights and sounds, the price is not bad and the cheapness is tolerable to make the price slightly more reasonable.

An even stobe a pulse of flashing

Hatelights of synthetic souls massproduced

Hammered into shape a sign of times dreams

Turn into systems a new way a new breed

Implanted in our minds

 

Here I am in the hand of a sterile hate

The new control I can not wake

I'm not a sleep

 

New intelligence arise in emptied bodies

Turgid flesh tested through eternal exestince

Do not know codes mother machine

Genocide now scorn a dying race

 

Evolution in reverse now it's time for me

Changing what am I to be

Contorted an eternity defeated

 

Programmed to appease you we're symbols of

Perfection humanoids runed by your laws

Destroy erase improve lesson first

Submission we're docile servant dogs

Our leashes are your limbs

Computed deep within

 

Remoted minds controlled our thoughts no

More doubts the new way is here disgorged

Another thousands fakes that obey to a

Circuit skin to vacuum

 

Mechanical thoughts I now concieve

No longer me always to see inanity

Millions to be units like me eternally

Human patterns copied dissected distorted

Completed to fit the machine

The nerve fibres give in to cords

To the unknown

 

See me be me same contents same machine

The currency of ours no more flesh and bone

We are to be unaware of what we have been before

 

Evolution in reverse now it's time for me

Changing what am i to be contorted

An eternity defeated by a new machine.

 

Why fit in when you were born to stand out? Slayyyyy

This is how my Learn/Math tab looks now - I've added a better scientific calculator, Maxima and Geogebra. Haven't made icons for them yet!

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

Ocean Lakes QB Xander Jedlick #22 took a little time to figure out the Tallwood defense, but once he did, he helped third-ranked Ocean Lakes roll to a 49-21 victory in a showdown of Beach District unbeatens Friday night.

 

Jedlick threw for 105 yards and two touchdowns on 7-of-13 passing with no interceptions. He also ran for a pair of early scores as the Dolphins improved to 3-0.

 

All pictures were taken by Kirk Allen of Red Weasel Media | RWM Sports in conjuction with King Neppy Clothing.

 

www.kingneppy.com

To improve safety for people travelling along Highway 19A through the shopping

district at the north end of Nanaimo, the Ministry of Transportation and Infrastructure is

reducing the speed limit to 70 km/h, effective Sunday, March 15, 2020.

Learn more: news.gov.bc.ca/21737

Chicago seeking 'smart-city' tech solutions to improve city life

Argonne Laboratory's Array of Things project

The "Array of Things" project at the Argonne National Laboratory near Lemont on April 4, 2016.

Kathy BergenContact Reporter

Chicago Tribune

Come late June, city electricians are expected to start strapping beehive-shaped sensor boxes to municipal light poles — environmental Fitbits for neighborhoods, essentially.

 

How's the air quality? Where does rainwater pool? Where do air temperatures spike?

 

The 14-inch-high cylinders filled with sensors and cameras — developed by computer scientists and designers at Argonne National Laboratory, the University of Chicago and the School of the Art Institute of Chicago — should shed light on stubborn urban problems — everything from asthma clusters and flood-prone intersections to so-called "heat islands," densely developed corners of the city that trap heat. Ultimately, the data should lead to affordable, energy-efficient solutions to those problems and others.

 

The project, dubbed the Array of Things, is the most aggressive element of Mayor Rahm Emanuel's push to transform Chicago into "the most data-driven government in the world," as his top tech lieutenant recently put it. But the emerging quiver of public-private experiments aimed at honing a high-tech image for the city is fraught with risk.

 

Chicago bets on 'smart city' projects

Chicago, a relative newcomer in the so-called smart city game, is playing catch-up to established global leaders such as Barcelona, Copenhagen, London and Singapore.

Chicago, a relative newcomer in the so-called smart city game, is playing catch-up to established global leaders such as Barcelona, Copenhagen, London and Singapore — cities that already excel in harnessing technology to run more efficiently.

 

But already the city's nascent efforts to collect environmental data are sparking concerns about further erosion of individual privacy in a city already outfitted with police cameras, red light cameras, in-store cameras and public transit cameras. And, perhaps most critically, some observers question whether the collection and analysis of data will lead to meaningful improvements to urban life, as advocates suggest, or just enrich big tech vendors.

 

"How do we connect these abstract, big-picture, big-data initiatives to the needs of the residents of Chicago who are struggling under a failure to fund education and under a police force that thwarts the will of the people?" asked Daniel X. O'Neil, executive director of Smart Chicago Collaborative, a civic group that aims to improve residents' lives through technology.

 

Even for a city like Barcelona, widely viewed as the smart-city poster child, "the jury is very much still out," said Adie Tomer, a fellow at the Brookings Institution's Metropolitan Policy Program. "If you are advanced in your investment in digital infrastructure … does that lead to a difference in economic performance? Does it drive more jobs? Does it make it a better place to live?

 

"There is no research on this," he said. "Not even close."

 

ct-smart-cities-sensors-20160419

A selection of some of the sensor devices used in Barcelona to increase efficiency and convenience.

The potential of the smart city concept, however, intrigues municipal leaders and tech executives around the world. Scores of city delegations trek to Barcelona each year to see how the ancient seaside capital of Catalonia branded itself as the world's leading smart city.

 

Nearly hidden among the captivating Gaudi architectural gems and tourists sipping cava at sidewalk cafes are an array of sensors. Some let drivers know where street parking is available, others trigger park irrigation systems when soil dries out or inform police when an outdoor gathering turns rowdy.

 

A retooled bus system uses natural gas/electric hybrids and solar panels on shelters, which also are equipped with Wi-Fi, USB ports and interactive screens with tourist information. LED streetlights with motion sensors lower energy use. And the city hosts an extensive network of Wi-Fi hot spots. In all, more than 20 smart-city programs are under way.

 

"Barcelona is and was a showcase," said Juan Blanco, business development director for southern Europe at Cisco, an early partner in Barcelona's efforts. While the city represents a small slice of business for the Silicon Valley networking giant, it serves as a living showroom for potential clients around the world, he said.

 

Chicago and its corporate and academic partners on smart-city initiatives hanker to play the same sort of "test bed" role on this side of the Atlantic. "Chicago, like so many other cities, is facing some truly intractable problems that can be solved not by existing technologies but by new technologies that are being invented now," said Brenna Berman, the city's chief information officer.

 

Brenna Berman

Brenna Berman, Chicago's chief information officer, on Feb. 25, 2015. (Nancy Stone / Chicago Tribune)

As Adam Hecktman, Microsoft's director of technology and civic innovation for Chicago, put it: "If we can solve problems here in Chicago, then we can scale that to other cities."

 

Microsoft is a partner on a key collaboration here, City Digital, which in September launched two pilot projects. One uses sensors to test "green" ways to curtail urban flooding. The other uses sonar technology to produce virtual maps of the mess of cables and pipes beneath the city's streets, a potentially valuable tool for construction crews. The endeavor, part of the city's year-old UI Labs research consortium, is housed in a former window factory in the Goose Island industrial hub.

 

City Digital hopes its flood-control findings will help guide the city as it invests $50 million over five years on infrastructure designed to reduce the flow of pollution into the Chicago River and Lake Michigan, said Steve Fifita, executive director of City Digital.

 

"That's exactly why we're doing this kind of pilot — to inform the decision," he said, gazing out of the lab's soaring front windows as rain fell on a lightly planted mound of dirt, or "bioswale," that was being monitored for its ability to absorb and filter precipitation.

 

Chicago is hardly alone among American cities rolling out smart-city initiatives, though observers say it is one of the most aggressive. New York is moving on multiple fronts, including plans to turn 7,500 payphone booths into Wi-Fi hot spots. Boston offers a cellphone app for reporting neighborhood problems and is installing solar-powered park benches that function as outdoor charging stations and collectors of data on air quality and noise.

 

In September, President Barack Obama's administration committed $160 million for data-driven efforts across the country to reduce traffic congestion, fight crime, foster economic growth, manage the effects of climate change and improve city services. Chicago's Array of Things project was among the recipients, with a $3.1 million grant from the National Science Foundation.

 

Sensors at Argonne

A sensor box testing unit is placed on a building as part of the Array of Things project at Argonne National Laboratory near Lemont on April 4, 2016. (Antonio Perez / Chicago Tribune)

To a large extent, the U.S. is playing catch-up to Europe and Asia, earlier adopters of the smart-city trend, which was fostered by IBM and other tech multinationals during the recession, when corporate business was tailing off.

 

"By its nature, it's a conservative market," said Eric Woods, research director for Navigant Research, which tracks the clean-tech sector. "Cities are not flooded with money, so cities either have to find additional funding or new models that allow them to invest in these technologies, like energy savings or public-private partnerships."

 

Navigant estimates the smart-city market will be worth $12.1 billion this year, rising to $27.5 billion annually by 2023. What it will be worth to cities and their residents remains an open question.

 

In Barcelona, for instance, the economy has improved since smart-city efforts began in the recessionary years, but much of the progress is tied to broader trends in Spain and the European Union, said Jonathan Wareham, dean of faculty and research at ESADE Business & Law Schools at Ramon Llull University in Barcelona. "Is there a correlation between smart cities and economic recovery? Yes. Is there a causal link? I would be more doubtful about that.

 

"If you ask someone in London," Wareham continued, "if they are planning a trip to Barcelona because it's a smart city, they would say, 'What?'"

 

Still, Wareham believes smart-city initiatives hold promise if they are tackling serious problems rather than taking a "cute" path to apps for tourists. "Some of it's just bells and whistles and gimmicky things, like knowing when the bus is going to come or knowing how far down the street this cafe is. It's in the nice-to-have category but nothing that the mobile app industry isn't addressing anyway," he said.

 

Chicago appears to be taking the more sober route, he said.

 

In addition to the Array of Things project, which will roll out 500 monitoring devices between this summer and the end of 2017, and City Digital, which plans more research into infrastructure-related issues, the city of Chicago has used data analytics to streamline its restaurant inspection and rat-baiting programs.

 

"You can use predictive analytics anywhere that cities have a shortage of resources, which is everywhere," said Berman, who is commissioner of the city's Department of Innovation and Technology, which employs two data engineers and gets pro bono help from corporations such as Allstate.

 

Much of the smart-city work underway in cash-strapped Chicago wouldn't have been feasible without outside help. The Array of Things project relies on its $3.1 million National Science Foundation grant and about $2 million in internal research funding from Argonne, with the city providing sites for the monitors and electricians to mount the devices.

 

Argonne National Laboratory

Argonne National Laboratory near Lemont on April 4, 2016. (Antonio Perez / Chicago Tribune)

The City Digital projects at UI Labs, meanwhile, are supported by corporate membership fees as well as project assistance from corporate and academic partners, with the city providing test sites and some technical assistance. The future of smart-city work depends on such collaborations holding up and growing, which is not a guaranteed outcome.

 

One major challenge will be how to handle the intellectual property that is developed, Siemens executive Dave Hopping told civic and business leaders at a City Club luncheon last summer. Siemens is among the corporate and academic partners who work together on City Digital projects, with the aim of devising technologies that can be commercialized.

 

"You bring a lot of companies to the table, some big, some small, and you're going to create something new," he said. "Who owns that? How do you share in the success of that? That's one of the risk topics if we don't figure that out."

 

Fifita, of City Digital, said those arrangements are made on a project-by-project basis.

 

A second issue is whether residents will welcome the Array of Things monitoring devices in their neighborhoods, particularly since they include a downward-facing camera that will track not just flooding, but pedestrian and vehicular traffic.

 

Array of Things

One of two data sensor nodes in the city used in 2013 to collect the atmospherics and movement of people hangs on the exterior of the Logan Center at the University of Chicago. (Anthony Souffle / Chicago Tribune)

In an effort to protect privacy, the cameras are designed to capture shapes but not distinguishing details. Data will be gleaned from the images within the individual monitoring device, then the images will be destroyed, said Argonne senior computer scientist and project leader Charlie Catlett. Any additional sensors or cameras added to the monitoring boxes in the future will have to be reviewed by a National Science Foundation-funded independent panel, he said.

 

But a prominent privacy advocate remains concerned.

 

"Smart cities is a very double-edged concept," said Lee Tien, senior staff attorney at the Electronic Frontier Foundation and adviser to Chicago's project. "The idea is to capture more data and utilize more data about what's going on in a city. By definition, unless you exclude people, that is the same as conducting more surveillance."

 

It is critical that the city devise a strong privacy policy and clear governance structure, he said. "Who says 'no' to the cops if they want to do something against the privacy principle?"

 

Lane Tech students work on Array of Things-related projects

Students at Lane Tech High School devise sensor kits to gather data on school life as part of a six-week curriculum that ties into the city’s Array of Things environmental sensor initiative.

The city will unveil a privacy policy, a governance structure and a data management policy in mid- to late May, Berman said, adding that there will be public hearings before they are finalized.

 

But the city already is working to get the word out, with its first beachhead at Lane Tech High School, where nearly 150 computer science students are building their own sensing devices — part of a six-week curriculum devised by the School of the Art Institute of Chicago and the Urban Center for Computation and Data at the University of Chicago and Argonne. The plan is to share the program with other schools.

 

In a lab filled with laser cutters, 3-D carvers and power tools, groups of students hunch over small wooden or acrylic boxes filled with sensors and wires, figuring out how to track the temperature and humidity outside the pool's door, the gases present in the lunchroom or the traffic in the staircases.

 

For Kameron Jackson, a sophomore from the Kenwood neighborhood who aspires to be an engineer, the project has been an eye-opener.

 

"It was more difficult than I imagined because there's a lot of errors you encounter along the way that you really don't prepare for," Jackson said. "You've got to be quick on your feet to assess the situation and figure out a solution."

 

Sensor restart

Lane Tech students Rafael Trinidad, from left, Misael Jaimes and Konrad Rula restart their humidity, temperature, hydrogen, carbon and methane sensor in the school's lunchroom on April 7, 2016. (Abel Uribe / Chicago Tribune)

Those lessons likely will apply to Chicago as well as it pursues its smart-city strategies. O'Neil, of the Smart Chicago Collaborative, suggests the city and its partners keep their eyes on one overarching goal.

 

"I find immense value in what they are doing (but) I continue to drive them, and drive all of us and anyone in the smart-cities movement, to work harder at finding out how we can make lives better," he said. "I continue to have consternation at how all this fits together."

 

kbergen@tribpub.com

 

Copyright © 2016, Chicago Tribune

A version of this article appeared in print on May 01, 2016, in the News section of the Chicago Tribune with the headline "Will making Chicago a `smart city' make it a better city?" — Today's paper | Subscribe

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

 

Credit: ©2014CIAT/GeorginaSmith

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

For more info: ciat-comunicaciones@cgiar.org

After 20 years, the Government of British Columbia’s procurement portal is in need of an overhaul.

 

A recently posted negotiated request for proposals (NRFP) is looking for submissions to update the BC Bid system with a focus on improved transparency and better access so more companies, especially small- and medium-sized ones, can do business with government, announced Minister of Citizens’ Services Jinny Sims today.

 

Learn more: news.gov.bc.ca/releases/2017CITZ0032-002022

Improved version of a previously uploaded photo.

(3843 x 3264) Improved Mather Point and Visitor Center Plaza Areas Now Open to Public

 

Phase II of the improvements called for in the South Rim Visitor Transportation Plan/Environmental Assessment (Transportation Plan)is now substantially complete; and Mather Point and the Visitor Center plaza areas have reopened for public use.

 

In May of 2008, a Finding of No Significant Impact for the Transportation Plan was signed by the Regional Director for the Intermountain Region of the National Park Service (NPS).The new plan emphasized collaboration with adjacent communities, businesses, partners and other agencies and focused on enhancing visitor safety and the visitor experience through implementation of the following program elements:

 

an intuitive entry experience, enabling logical flow of both vehicles and pedestrians;

a tour bus parking area with direct access to the Grand Canyon Visitor Center (Visitor Center) and Mather Point;

 

a centralized shuttle bus staging area, convenient to new parking and the Visitor Center, that accommodates all of the park's shuttle bus transit routes; and

an auto-free pedestrian experience at Mather Point with enhanced opportunities for viewing along the canyon rim.

 

The improvements called for in the Transportation Plan were broken into two separate phases of work.Phase I improvements were completed in 2009 by Brown and White, Inc. of Tucson, Arizona and included construction of 600 new visitor parking spaces and 40 new commercial tour vehicle parking spaces near the Visitor Center, realignment of the South Entrance Road to the south side of the Visitor Center, closure of the Mather Point parking area and removal of portions of the old South Entrance Road, creation of infrastructure for a new shuttle bus staging area, and revegetation and beautification of impacted areas.Phase II of the improvements began in March of 2010 and is now substantially complete.

 

Phase II improvements were constructed by Fann Contracting, Inc. of Prescott, Arizona, and included:

 

completion of the shuttle bus staging area near the Visitor Center;

construction of 250 additional parking spaces;

conversion of the shuttle bus stop west of the Visitor Center to picnic pavilions;

construction of new picnic areas near Mather Point;

construction of restroom facilities on the north end of the new commercial tour vehicle parking lot;

removal of the remaining roadway and the parking lot at Mather Point;

rehabilitation of the Mather Point overlook including making it more universally accessible;

construction of a new shuttle bus stop at Mather Point;

construction of an informal amphitheater on the canyon rim east of Mather Point;

construction of a stone "landmark feature" along the primary walkway between the Visitor Center and the canyon rim; and

reconstruction of the plaza area between the Visitor Center and Grand Canyon Books and More, including informal interpretive exhibits.

Landscaping, revegetation and beautification of impacted areas will continue through the spring as weather allows.Also occurring this spring will be the placement of a large, stone, mountain lion at the Visitor Center plaza.The lion, like much of the rockwork at the rimside amphitheater and the landmark feature, is being designed and constructed by Chevo Studios of Denver, Colorado.

 

Within the next few years and also in accordance with the Transportation Plan, the NPS plans to expand interpretive services at the Visitor Center.These changes will include new interpretive exhibits and an orientation film, improving visitor orientation and wayfinding, and will also include limited food items within the Visitor Center complex.In addition, a temporary bike rental facility has opened at the complex while plans for a more permanent facility are being finalized, and construction of a theater addition to the Visitor Center is underway.

 

The NPS will use an adaptive management program to closely monitor and evaluate vehicular traffic, parking use and shuttle bus ridership to determine the timing and required components of any future improvements as outlined in the Transportation Plan.

 

The Phase I and II improvements were designed by HDR, Inc. and DHM Design, both of Denver, Colorado.The design and construction contracts were administered by the Central Federal Lands Division of the Federal Highway Administration.

 

Funding for the Phase I and II improvements, as well as the theater addition, was made available through the Federal Lands Recreation Enhancement Act and through donations to the park's fundraising partner, Grand Canyon Association.

 

For more information on these projects or on implementation of the South Rim Visitor Transportation Plan, please call Project Manager Vicky Stinson at 928-638-7364.

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

  

List of changes:

#1 New hairdo, w/ Melee tiara

#2 Improved torso design

#3 Now has sword holder thingy (can even hold the sword)

#4 Used chopped up cape bits for the lower part of his clothes for more flexibility. (Not trying to copy Deku)

#5 Now has a blue sword tip (reference to the sweetspot in his attacks)

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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The font as two tiers:

 

Top tier depicts the zodiac and the lower tiew shows the months.

 

January: Two faced Janus.

 

February: A man seated warming himself by a fire out of doors.

 

March: A man pruning a vine.

 

April: A bareheaded figure in a long robe, holding in each hand a sprouting branch.

 

May: A knight on a palfrey with a hawk on his left arm.

 

June: A man mowing with a long-bladed scythe.

 

July: A man working with a rake.

 

August: A man reaping with a sickle.

 

September: A man threshing corn with a flail.

 

October: Wine pressing.

 

November: A swineherd holding aloft a hooked stick.

 

December: A man with uplifted axe killing a pig, no doubt for Christmas cheer.

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A long low church with the most famous spire in Kent. This three-stage 'candle-snuffer' erection which stand son the ground instead of on a tower is the result of several enlargements of a thirteenth-century bell cage and its subsequent weatherproofing with cedar shingles. It contains a peal of six bells, the oldest of which is mid-fifteenth century in date. The spire is surmounted by a winged dragon weathervane, dating from 1797. The monster has a prominent forked tongue. The reason for the bells being hung in a cage rather than a tower is shown inside the church where the pillars of the nave have sunk into the soft ground and splayed out to north and south. The tie-beams of the roof came away from the walls and have had to be lengthened by the addition of new timber supports. The outstanding Norman font in cast lead has been fully described in Part 1. To the south of the church is a headstone incorporating the only 'Harmer Plaque' in Kent - a terracotta panel made in East Sussex where they are a common feature.

 

www.kentchurches.info/church.asp?p=Brookland

 

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BROOKLAND,

SO called from the several brooks and waterings within the bounds of it, lies the next parish southeastward, mostly within the level of Walland Marsh, and within the jurisdiction of the justices of the county; but there are some lands, which are reputed to be within this parish, containing altogether about 124 acres, which lie in detached pieces at some distance south-eastward from the rest of it, mostly near Ivychurch, some other parishes intervening, which lands are within the level of Romney Marsh, and within the liberty and jurisdiction of the justices of it.

 

The PARISH of Brookland lies on higher ground than either Snargate or Fairfield last described, and consequently much drier. It is more sheltered with trees, and inclosed with hedges, than any of the neighbouring parishes. The village is neat and rather pleasant, considering the situation, and the houses, as well as inhabitants, of a better sort than are usually seen in the Marsh. The church stands in the middle of it. The lands towards the south are by far the most fertile, for towards Snargate they are very poor and wet, and much covered with rushes and thistles. It consists in general of marsh-land, there not being above thirty acres of land ploughed throughout the parish, which altogether contains about 1730 acres of land.

 

A fair is held here yearly on the feast of St. Peter ad Vincula, or Lammas-day, being August I, for toys and pedlary.

 

The MANORS of Fairfield, Apledore, Bilsington, and Court at Wick, extend over this parish, subordinate to which is THE MANOR OF BROOKLAND, which has long since lost even the reputation of having been a manor. It was in early times the patrimony of the family of Passele, or Pashley, as they were afterwards called, whose seat was at Evegate, in Smeeth, (fn. 1) of whom Edward de Passeley is the first that is discovered in public records to have been possessed of this manor, and this appears by the inquisition taken after his death, anno 19 Edward II. Soon after which it was alienated to Reginald de Cobham, a younger branch of the Cobhams, of Cobham, whose descendants were seated at Sterborough castle, in Surry, whence they were called Cobhams, of Sterborough, and they had afterwards summons to parliament among the barons of this realm. At length Sir Thomas Cobham died possessed of it in the 11th year of king Edward IV. leaving an only daughter and sole heir, who carried it in marriage to Sir Edward Borough, of Gainsborough, in Lincolnshire, whose son and heir Thomas was summoned to parliament as lord Burgh, or as it is usually pronounced, Borough, anno 21 king Henry VIII. and left a son and heir Thomas, lord Burgh, whose lands were disgavelled by the act anno 31 Henry VIII. His son William, lord Burgh, about the 12th year of queen Elizabeth's reign, passed it away to Eversfield, of Suffex, from whom it was alienated soon afterwards to Godfrey, of Lid, at which time this estate seems to have lost its name of having been a manor. He, before the end of that reign, sold it to Wood, by whom it was again alienated in the beginning of king James I.'s reign to Mr. John Fagge, of Rye, whose descendant John Fagge, esq. of Wiston, in Suffex, was created a baronet in 1660. He had a numerous issue, of which only three sons and two daughters survived. Of the former, Sir Robert, the eldest, was his successor in title; Charles was ancestor of the present baronet, the Rev. Sir John Fagge, of Chartham; and the third son Thomas Fagge, esq. succeeded by his father's will to this estate at Brookland. His son John Meres Fagge, esq. of Glynely, in Sussex, left surviving an only daughter Elizabeth, who on his death in 1769, entitled her husband Sir John Peachy, bart-of West Dean, in Sussex, to the possession of it. He died s. p. and she surviving him, again became entitled to it in her own right, and is at this time the present owner of it.

 

There are noparochial charities.

 

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

 

The church, which is dedicated to St. Augustine, is a very large handsome building, consisting of three isles and three chancels. The steeple stands on the north side, and at some small distance from it, in which are five bells. The church is kept exceedingly neat and clean. It is cieled throughout, and handsomely pewed. In the high chancel there is a confessionary, and a nich for holy water within the altar-rails. There are several memorials in it, but none of any account worth mentioning. At the west end is a gallery, lately erected at the charge of the parish. The font is very curious, made of cast lead, having on it two ranges of emblematical figures, twenty in each range. The steeple is framed of remarkable large timber. It is built entirely of wood, of an octagon form, perpendicular about five feet from the bottom, and from thence leffening to a spire at top, in which it has three different copartments or stories, the two uppermost larger at the bottom, and projecting over those underneath them. Although there are but five bells in it, yet it has frames for several more. The whole is much out of the perpendicular leaning towards the church. In the church-yard are several tombs and gravestones for the Reads.

 

¶The church of Brookland was part of the antient possessions of the monastery of St. Augustine, to which it was appropriated by pope Clement V. at the request of Ralph Bourne, the abbot of it, in king Edward II.'s reign, but the abbot declined putting the bull for this purpose in force, till a more favourable opportunity. At length John, abbot of St. Augustine, in 1347, obtained another bull from pope Clement VI for the appropriation of it, and having three years afterwards obtained the king's licence for this purpose, (fn. 2) the same was confirmed by archbishop Islip in 1359, who next year endowed the vicarage of this church by his decree, by which he assigned, with the consent of the abbot and convent, and of the vicar, of the rents and profits of the church, to John de Hoghton, priest, then admitted perpetual vicar to the vicarage of it, and canonically instituted, and to his successors in future in it, a fit portion from which they might be fitly maintained and support the undermentioned burthens. In the first place he decreed and ordained, that the religious should build on the soil of the endowment of the church, at their own costs and expences, a competent mansion, with a sufficient close and garden, for the vicar and his successors, free from all rent and secular service, to be repaired and maintained from that time by the vicar for the time being; who on the presentation of the religious to be admitted and instituted by him or his successors, into the vicarage, should likewise have the great tithes of the lands lying on the other side of le Re, towards Dover, viz. beyond the bridge called Brynsete, and towards the parish churches of Brynsete, Snaves, and Ivercherche, belonging to the church of Brokelande, and likewise the tithes arising from the sheaves of gardens or orchards dug with the foot, and also all oblations made in the church or parish, and all tithes of hay, calves, chicken, lambs, pigs, geese, hens, eggs, ducks, pidgeons, bees, honey, wax, swans, wool, milkmeats, pasture, flax, hemp, garden-herbs, apples, vetches, merchandizes, fishings, fowlings, and all manner of small tithes arising from all things whatsoever. And he taxed and estimated the said portion at the annual value of eight marcs sterling, at which sum he decreed the vicar ought to contribute in future, to the payment of the tenth and all other impositions happening, of whatsoever sort. Not intending that the vicar of this church should be entitled to, or take of the issues and rents of it, any thing further than is expressed before, but that he should undergo the burthen of officiating in the same, either by himself or some other sit priest, in divine offices, and in the finding of lights in the chancel, and of bread and wine for the celebration of masses, the washing of vestments, and the reparation of the books of the church, and should nevertheless pay the procuration due to the archbishop, on his visitation. But the rest of the burthens incumbent on the church, and no ways here expressed, should belong to the abbot and convent, &c. (fn. 3) After this, the church and advowson of the vicarage of Brookland remained part of the possessions of the above monastery till the final dissolution of it, anno 30 Henry VIII. when it was, with all its revenues, surrendered into the king's hands, where this rectory and advowson staid but a short time, for the king, by his dotation charter, settled them on his newerected dean and chapter of Canterbury, part of whose possessions they continue at this time.

 

On the abolition of deans and chapters, after the death of king Charles I. this parsonage was surveyed in 1650, when it appeared that it consisted of a close of land of one acre, on which stood the parsonage barne, and other outhouses, with the tithe of corn and other profits belonging to it, estimated coibs annis at twenty four pounds, all which were by indenture, in 1635, demised for twenty-one years, at the yearly rent of eight pounds, but were worth, over and above the said rent, sixteen pounds per annum, and that the lessee was to repair the premises, and the chancel of the parish church.

 

In 1384 this church or rectory appropriate was valued at 13l. 6s. 8d. but anno 31 Henry VIII. it was demised to ferme at only 8l. 3s. 4d. It is now demised on a beneficial lease by the dean and chapter, at the yearly rent of eight pounds to Mrs. Woodman, the present lessee of it. The vicarage of this church is valued in the king's books at 17l. 12s. 8½d. and the yearly tenths at 1l. 15s. 3¼d. In 1587 it was valued at sixty pounds, communicants one hundred and sixtysix, and in 1640 the same, and it is now of about the same value.

 

There is a modus of one shilling per acre on all the grass-lands in this parish. The vicar is entitled to all the small tithes, subject to this modus, throughout the parish, and to the tithes of corn of those lands, being one hundred and twenty-four acres, which lie in detached pieces beyond Brenset bridge, in Romney Marsh, as mentioned before, in the endowment of this vicarage.

 

There is a school here, for teaching reading and writing, supported by contribution, at which fifty children are usually taught.

 

www.british-history.ac.uk/survey-kent/vol8/pp382-388

Title: Improved 'Batoum' type of torpedo boat

 

Creator: Yarrow & Co. Ltd.

 

Date: December 1881

 

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

 

Description: Shown is a photograph of an improved Batoum type of torpedo boat built for the Italian government with specifications listed.

 

Notes: [printed] Photo No. 220., Improved 'Batoum' Type of Torpedo Boat., Built for the Italian Government by Messrs. Yarrow & Co. December 1881. Speed 22'4 knots, being the highest on record.

 

Physical Description: 1 photographic print: on 9.2 x 15.0 cm on 12.5 x 19.7 cm. mount

 

File: mss68_2_6_7_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/304

 

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

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

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.

 

VIEW POST: girlwithcurves.com/post/132058615825/need-new-improved-ba...

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.

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.

 

Improved the legs, got a cockpit started, added headlights

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

  

Ahmed Al-Bader, Founder and CEO, SihaTech, participates in the seminar How Technology Can Improve Growth in MENA on Friday, October 13 during the 2017 IMF/World Bank Annual Meetings in Washington, D.C. Ryan Rayburn/IMF Photo

after bogie model developed for improved 2TE10V locomotive and used later in 2TE116 with diagonal link arm primary suspension and only helix springs designers returned to more complex variant very like to the used in the 3-axle bogie of electrical locomotives of VL60 family by NEVZ that have inter-axle equalizer bars and combination of helical and leaf springs in the second level of primary suspension.

 

2ТЭ121 mainline diesel-electric locomotoves were developed in mid 1970s as more powerfull model followed 2TE116 having two 3000 hp diesels. It traditionally composed of two sections but have many progressive elements as frame support of traction motors, the load-bearing body with new 4000 hp / 2942 kW diesel 2В-5Д49 (16ЧН26/23), increased wheel size (1250 mm) and high wheel loading (up to 27 t). Unfortunately it remained low-production (only 80 for 1978-1992) and after USSR breakage Ukrainian plant VZOR (renamed to Luhansk Locomotive Works) continued to develop the series 2TE116, which in the last, the UD model received 4000 hp diesel engine of American manufacture.

2TE121 mainly operated on the Northern Railway of Russia and Donetsk Railway of Ukraine. After the collapse of the USSR, repair of diesel locomotives available in Russia was difficult, and they were not needed in Ukraine, where they were massively decommissioned by 1994-95. In Russia some of them continued to operate on the Oktyabrskaya railroad until 2010, the last one was decommissioned in 2014.

+++ 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 Fiat G.91 was an Italian jet fighter aircraft designed and built by Fiat Aviazione, which later merged into Aeritalia. The G.91 had its origins in the NATO-organized NBMR-1 competition in 1953, which sought a light fighter-bomber "Light Weight Strike Fighter" to be adopted as standard equipment across the air forces of the various NATO nations. The competition was intended to produce an aircraft that was light, small, expendable, equipped with basic weapons and avionics and capable of operating with minimal ground support. These specifications were developed for two reasons: the first was the nuclear threat to large air bases, many cheaper aircraft could be better dispersed, and the other was to counter the trend towards larger and more expensive aircraft. After reviewing multiple submissions, the G.91 was picked as the winning design of the NBMR-1 competition.

 

The G.91 entered into operational service with the Italian Air Force in 1961, and with the West German Luftwaffe in the following year. Various other nations adopted it, such as the Portuguese Air Force, who made extensive use of the type during the Portuguese Colonial War in Africa. The G.91 remained in production for 19 years, during which a total of 756 aircraft were completed, including the prototypes and pre-production models. The assembly lines were finally closed in 1977, and the original G.91 enjoyed a long service life that extended over 35 years.

 

The G.91 was also used as a basis for a two-seat trainer variant with a stretched fuselage and further developments, based on this bigger airframe: the twin-engine development G.91Y, which was originally ordered by the Italian Air Force and Switzerland (as G.91YS) and later also operated by Poland, as well as the simpler, single-engine G-91X, a dedicated export alternative.

 

Like the G.91Y, the G.91X was an increased-performance version of the nimble baseline Fiat G.91, but unlike the G.91Y it was not funded by the Italian government but rather a private venture of Fiat. Like the G.91Y, it was based on the G.91T two-seat trainer variant. Structural modifications to reduce airframe weight increased performance and an additional fuel tank occupying the space of the G.91T's rear seat provided extra range. Combat manoeuvrability was improved with the addition of automatic leading-edge slats. While the G.91Y and X had a very similar appearance, their internal structure behind the cockpit section differed considerably and their tail section was visibly different, while the aerodynamic surfaces as well as the nose section (including the radar-less nose housing three cameras) were identical.

 

Instead of being powered by the G.91Y’s pair of small afterburning General Electric J85 turbojets, the G.91X only carried a single Pratt & Whitney J52 axial-flow dual-spool turbojet engine without reheat, a proven engine that was used in a number of successful aircraft, most of all the late Douglas A-4 Skyhawk versions. The bigger engine increased thrust by 60% over the original, earlier Orpheus-powered single-engine variants, and made the light G.91 a very agile aircraft. However, the J52 was considerably heavier than the small J85s, and despite less complex auxiliary installations, the G.91X weighed roughly 1.000 lb more than the G.91Y.

 

Performance-wise, the G.91X was, despite its conservative and heavier J52 powerplant, on par with the G.91Y, even though range, acceleration and rate of climb were not as good, the G.91Y’s afterburners gave the “Yankee Gina” a significant extra punch. On the other side, the G.91X was more robust, technically simpler and therefore easier to maintain and even better suited to operations from unprepared frontline airfields with minimal infrastructure.

Basically, the G.91X was designed to carry the same sophisticated avionics equipment as the G.91Y, which had been considerably upgraded with many of the American, British and Canadian systems being license-manufactured in Italy, but for the intended export customers in small countries with a limited budget, only a rather basic avionics package was offered, making the G.91X a simple daylight attack aircraft without any smart weapon or guided AAM capability (which the G.91Y lacked, too, only the YS for Switzerland could deploy weapons like the AIM-9 or the AGM-65).

 

Flight testing of two prototypes aircraft ran in July 1968 in parallel to the G.91Y program and was successful, with one aircraft reaching a maximum speed of Mach 0.95 in level flight, slightly less than its two-engine sibling. Airframe buffeting was noted and was rectified in production aircraft by raising the position of the tailplane slightly, and canted fins - similar to the G.91Y, but smaller - were added under the lower rear fuselage to improve directional stability. Unlike the G.91Y, which had been designed to NATO specifications, the G.91X did not feature an arrester hook, just a tail bumper.

 

The initial order of 55 G.91Y aircraft for the Italian Air Force was completed by Fiat in March 1971, by which time the company had changed its name to Aeritalia (from 1969, when Fiat Aviazione joined the Aerfer). The order was increased to 75 aircraft with 67 eventually being delivered.

In contrast to this success, the G.91X did not find immediate takers, though, because the potential market of Western-oriented countries was in the Seventies largely dominated by US American military support programs, which aggressively marketed the supersonic Northrop F-5 as a counterpart to MiG-17 and MiG-21 fighters, which had been provided to many countries by the USSR.

 

One large potential customer had been Israel, but the G.91X was declined in favor of the bigger and more sophisticated A-4N Skyhawk. Turkey and Greece also showed interest, but both eventually procured F-5 variants, heavily promoted by the USA. In the end, only a small number of the G.91X were built and sold to rather small and obscure air forces.

 

One of these few G.91X operators became Honduras. After the so-called Football War with El Salvador in 1969, the Honduran Air Force (HAF) entered the jet era in 1971 and started a re-organization and modernization program. This included the procurement of 10 old, ex-Yugoslav Canadair CL-13 Mk.4 Sabre. Later, in 1974 and as a result of an institutional growth of the Honduran Air Force, the "Coronel Hernán Acosta Mejía" Air Base, the "Coronel Armando Escalón Espinal" Base as well as the General Command of the Air Force and General Air Force General Staff were created.

 

Between 1976 and 1978 sixteen other Israeli aircraft were acquired, of the IAI \ Dassault Super-Mystere B.2 \ J-52 S'aar type, six new Cessna A-37 Dragonfly COIN aircraft and fifty UH-1 Iroquois helicopters. By then, the Sabres were in such a poor condition and deteriorated quickly under the harsh local climate, that a replacement was soon needed. The choice fell on the G.91X, not only because of the aircraft’s simplicity and ruggedness, but also because of its (though limited) reconnaissance capability as well as the engine and ammunition commonality with the ex-Israeli Sa’ars. A total of twelve G.91X were procured in 1977 and delivered until late 1979, and they were immediately put into action during the 1980s confrontation with the Sandinista government of Nicaragua, with heavy involvements in bombing raids and COIN missions. The Honduran G.91Xs flew frequent attack and reconnaissance missions, and even though they were no fighters the Ginas downed several Sandinista helicopters, including a Mil Mi-24 Hind (rather accidently shot down, though, through a salvo of unguided 5” FFARs which crossed the helicopter's flight path).

 

After the hostilities with Nicaragua had ended in 1990, the Honduran G.91Xs became actively involved in fighting drug trafficking and flew frequent reconnaissance and attack missions over home soil. By that time, the Honduran aircraft fleet was augmented or replaced (three G.91Xs had been lost through accidents or enemy fire by 1991) with 11 ex-USAF OA/A-37B Dragonflies, 12 ex-USAF Northrop F-5E/F Tiger II interceptors, 12 new Embraer T-27 Tucano armed trainers and four new CASA 101BB-02 attack airplanes.

By 1996, all eight remaining Honduran G.91Xs were, together with the Super Mystères, retired. The surviving aircraft were put up for sale as surplus, and one, already grounded G.91X airframe has been preserved at the Honduras Air Museum.

  

General characteristics:

Crew: one

Length: 11.67 m (38 ft 3.5 in)

Wingspan: 9.01 m (29 ft 6.5 in)

Height: 4.43 m (14 ft 6.3 in)

Wing area: 18.13 m² (195.149 ft²)

Empty weight: 4,400 kg (9,692 lb)

Loaded weight: 8,100 kg (17,842 lb)

Max. takeoff weight: 9,000 kg (19,823 lb)

 

Powerplant:

1× Pratt & Whitney J52-P6A turbojet with 8,500 lbf (38,000 N) of thrust

 

Performance:

Maximum speed: 1,110 km/h (600 kn, 690 mph, Mach 0.95) at 10,000 m (33,000 ft)

Range: 1,100 km (594 nmi, 683 mi)

Max. ferry range with drop tanks: 3,200 km (1,988 mls)

Service ceiling: 12,500 m (41,000 ft)

Rate of climb: 58 m/s (11.400 ft/min)

Wing loading: max. 480 kg/m² (98.3 lb/ft²)

Thrust/weight: 0.47 at maximum loading

 

Armament:

2× 30 mm (1.18 in) DEFA cannons with 120 RPG

4× under-wing pylon stations with a capacity of 1,814 kg (4,000 lb)

  

The kit and its assembly:

This build is my submission the 2020 "One week” group build at whatifmodellers.com. I had originally earmarked my Thai Navy A-4 for this event, but already built it for the “In the navy” GB that ran a couple of weeks earlier, since it was a perfect thematic match.

 

While searching for an alternative I found a Matchbox G.91Y in the stash and wondered about a single engine alternative, a simpler aircraft in the spirit of the original G.91R variants. Since I had some surplus fuselages from G.91R Revell kits in the donor bank, the G.91X was born.

 

The basis is the Matchbox G.91Y kit, a basic affair with mediocre fit and only few details. It was mostly built OOB, except for lowered flaps (easy to realize on this kit) and a completely new lower rear fuselage from a smaller G.91R section with only a single exhaust. This feat was a little more challenging than it seems, since the G.91R is considerably smaller and shorter than the G.91Y – a lot of improvisation and PSR went into this cosmetic stunt. For instance, the seams between the parts had to be reinforced from the inside, bridging the different fuselage shapes, and a 2-3mm gap between the fuselage halves had to be filled. In order to emphasize the new engine arrangement, the G.91Y’s dorsal air scoops were sanded away and a new jet exhaust had to be found for the new, rather oval tail orifice. I eventually settled upon a protective cap from y syringe needle.

 

Furthermore, the cast-on guns were replaced with hollow steel needles, and some blade antennae (styrene sheet) as well as gun nozzle protectors (thin wire) were added. The cockpit was also slightly pimped with styrene profiles and some wire (on the ejection seat and for some side consoles), the pilot figure – even though the Matchbox figures are among the best I know – was replaced by a pilot from an Airfix A-4 Skyhawk (left over from the recent Thai Navy A-4LT build). However, the canopy remained closed, since opening it would require more fuselage cutting.

 

The ordnance was kept simple, reflecting the attack/COIN role of this aircraft: a pair of LAU-19 unguided missile pods and two Mk. 82 bombs; these came from an Italeri NATO weapon set and an Airfix A-4 kit, respectively.

  

Painting and markings:

Another inspiration for this build were pictures from a PC-7 trainer of the Guatemala Air Force, which carried a livery in three murky shades of green. I found this paint scheme pretty interesting, esp. as an alternative to the ubiquitous SEA scheme (that Honduran A-37s carried). For the G.91X I adapted the scheme with slightly more contrasty tones of two shades of green and a more brownish hue: Faded Olive Drab (Modelmaster #2051), Olive Drab (Humbrol 155) and Dark Green (Humbrol 30). The undersides were painted in a light grey (Humbrol 166). I initially considered a wrap-around scheme, but eventually found it to look too boring – also with a look at the potential markings, because aircraft of the Honduran Air Force typically only carried and carry minimal markings. Instead of the Guatemalan PC-7’s apparently symmetrical scheme I rather went for a more disruptive pattern, though.

 

The model was seriously weathered with a black ink washing and post panel shading, simulating constant use and the influence of tropical climate conditions. The decals were puzzled together from various sources and improvised. Most stencils come from the OOB sheet, the roundels on the fuselage and the flags on the fin were printed at home on clear sheet, with a white decal base added underneath. Quite complicated, but the alternative white decal paper as printing base would not yield sufficiently opaque markings. In order to add some eye-catchers I gave the Gina roundels on the fuselage and on the wings, too – these are rather modern markings, but just with the flags on the fin I found the model to look quite murky and boring. Artistic freedom… The “FAH” abbreviations were created with single USAF 45° letters.

 

Finally, after some soot stains around the guns and the exhaust with grinded graphite, the aircraft was sealed with matt Italeri acrylic varnish.

  

A relatively simple project – chosen with the perspective of just a week (well, eight days, to be honest) to tackle and finish it, despite the major fuselage surgery and the photo shooting and editing on top.

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.

 

Improved fleet maintenance turn around has kept Cheetah 56001 off service work this year.

 

For the duration of the First Aberdeen 2013 Open Day it was used as a shuttle bus taking drivers to Pittodrie.

Yellow Buses.

 

From Wikipedia, the free encyclopedia

This article needs additional citations for verification. Please help improve this article by adding reliable references.

Unsourced material may be challenged and removed. (March 2011)

 

Slogan "The brighter bus company"

Founded 1902

Headquarters Yeomans Way, Bournemouth

Service area United Kingdom

Service type Urban bus services

Destinations Bournemouth, Christchurch, Poole

Operator RATP Group

Web site www.bybus.co.uk

 

Yellow Buses (YB) is a bus operator based in Bournemouth, on the south coast of England. Although most routes are restricted to the Bournemouth local authority area, an increasing number are expanding into the adjacent areas of Poole, Christchurch and East Dorset. Some routes are in direct competition with another local operator, Wilts & Dorset.

 

The company was formerly owned and operated by Bournemouth Borough Council and was known as Yellow Buses Bournemouth, and prior to that "Bournemouth Transport Ltd". The name was changed to Transdev Yellow Buses (TYB) when Transdev bought the company in December 2005. On 2 July 2006, Transdev Yellow Buses redesigned its entire network. It concentrated on core, higher frequency services, with a corresponding colour coded map, aimed at making the network easier for the public. In parallel, Transdev simplified its fare structure and introduced a new livery. This remains largely yellow (a condition of the sale), albeit in a lighter shade of primrose rather than the more mustard of old; "The Brighter Bus Company" became the new strap line. Transdev's new network also provides a number of lower-frequency, non-core routes. Further changes have followed, with the fare prices being altered, along with extension of routes and new routes being introduced.

 

The company is arguably one of the most successful bus operators in England with a patronage growth of 40% since 2005[1] and currently carrying 13 million passengers per annum.

 

In May 2010 an agreement was signed for the transfer of Yellow Buses (and also London United) to a Transdev shareholder (the RATP Group) set for the early part of 2011. On Thursday 3 March 2011, both companies became part of the RATP Group.[2]

Contents

With the passing of the Transport Act 1985 and subsequent deregulation and privatisation of bus services, Yellow Buses Bournemouth became an arms-length commercial company, wholly owned by Bournemouth Borough Council. In spite of the sale of other municipal operators, the Conservative-controlled council decided to hold on to its operator for the time being. Following a change of council control to the Liberal Democrats, council financial pressures in the years to 2005, a perceived need to modernise the fleet and a realisation that full privatisation would better equip the operator to overcome the increasing competition it was facing from Wilts & Dorset, the council offered the company for sale.

 

The sale process was a difficult one but, after over 100 years of municipal operation, Bournemouth Borough Council sold Yellow Buses in December 2005 to Transdev. The Council retained 10 per cent of the shareholding and a member on the Transdev Yellow Buses board.

Yellow Buses logo used while with Transdev.

 

Transdev then decided to make its mark on Yellow Buses by giving the entire network a complete overhaul. This became the Big Network Change of 2 July 2006, where each bus, each journey, and each route (even route numbers) was changed. To make sure that the public were made aware of these changes, Transdev Yellow Buses held road shows across Bournemouth, Poole and Christchurch to publicise its new network, livery, branding and new fare structure. Since then, Transdev have made slight changes to the network with funding from Bournemouth Borough Council, including the introduction of routes 37 and 38, the extension of Route 41 at both ends to Boscombe Pier and to Throop Church, and the re-introduction of Route 24 to Bournemouth and to bring back the route in the evenings and on Sundays between the Rail Station and Alum Chine. Also, for the first time in recent years, Transdev Yellow Buses decided not to run services on New Year's Day 2007 except route 747, which ran a normal Monday service.

 

A revised timetable was introduced on Sunday 22 July 2007 and Monday 29 October 2007 saw TYB take over the operation of Routes 18 and 19 from Wilts & Dorset, combining them to make new route 18 between Broadstone and Bournemouth. Unlike the old Wilts & Dorset route, there is no service between Broadstone and Corfe Mullen, and no Sunday or evening buses.

 

Transdev Yellow Buses have invested in a Real Time & Next Stop display system. Screens have already been put in most of the low-floor fleet and it is now in operation (from end of April 2008) on all routes where the equipment has been installed.

 

In May 2008, new route 39 was started, with the help of Bournemouth Borough Council, when a timetable change saw Littledown/Harewood Estates with no service. This is an hourly service running between Bournemouth Hospital and Bournemouth via Boscombe.

 

Another revision to the timetable took place on 3 May 2009, with various improvements on routes 1 and 3 and many timing changes. Sunday 24 May saw the start of a brand new hourly Route 21 service, taking over from the Wilts & Dorset Route X12 Bournemouth to Burton service and part of the C1 (the other part along with the C2 being run by Shamrock Buses).

 

27 September 2009 saw the start of a new winter timetable with changes to routes 1, 6, and 25, and the merging of Routes 37 and 38 to make new route 36.

 

April 2010 saw TYB expand services into East Dorset with the launch of an hourly Route 29 between Bournemouth, Winton, Ferndown and West Moors.

 

May 2010 saw that start of three new services being the 20, 27 (both on May 4) and 40 (May 29). Route 20, which is a merge of routes 53 (operated by Wilts & Dorset) and 42 (operated by Shamrock Buses) will run between Poole and Castlepoint via Lilliput, Penn Hill, Square (Bourne Avenue), Winton and West Way. Route 27 will run between Kinson and Poole via Bear Wood and Alderney and is a commercial replacement for Wilts & Dorset's Route 11 (although W&D will still be running the service as normal on Sundays and will run a services between Poole and Bear Wood on Mondays to Fridays). Route 27 will run hourly Monday to Saturday. Route 40 will run between Christchurch Civic Offices and Bournemouth Square/Pier. This is a partial replacement to the old Route 12 service, although it will be run with single-deck buses and not Open Top Double Deckers. It will run via Tuckton Bridge, Hengistbury Head and Boscombe Pier. This day will also see some minor changes to Route 39.

 

June 6, 2010 was the start of the new summer timetable with changes to routes 1, 3, 4, 6, 18, 24 and 36.

 

On 3 March 2011 Yellow Buses changed hands officially, from Transdev to the RATP Group.

 

May 15, 2011 saw a few changes made to routes 1, 3 & 5, either in frequency or timing, to which June 26th, 2011 will see the start of the new summer timetable with changes to all routes including withdrawing routes 24, 29 & 49, however, routes 24 & 29 will be replaced with various othe

Near Manakara, Madagascar, farmers shows off how improved farming technologies gleaned through a FFP farmer field school are enabling them to grow more abundant rice, with multiple harvests each year.

 

Credit: Jennifer Hyman, Land O'Lakes International Development

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.

Travel Tuesday with BLM Wilderness Specialist Bob Wick to Jupiter Inlet Lighthouse Outstanding Natural Area– A Quiet Oasis in Urban Southern Florida.

 

Visitors to the Atlantic Coast of South Florida who want a break from the hustle and bustle of this mostly urbanized area will find a welcome respite in northern Palm Beach County. The 120-acre Jupiter Inlet Outstanding Natural Area (ONA) packs in a remarkable array of natural and historical resources in addition to its spectacular namesake lighthouse. The 105 foot tall brick lighthouse itself, an early homestead, and other historic structures are visitor and photographer mainstays and are open for tours most days. However, don’t end your visit there. An interpretive trail traverses several Florida coast vegetation types and ends with an overlook of mangrove forest and the intracoastal waterway. Osprey, herons, egrets and ibis are commonly seen along the shore. In winter, manatees congregate in the adjoining waterways and are often visible surfacing for air right next to shore. Look for gopher tortoises along the trails sunning themselves at mid-day. The waters around the ONA offer opportunities for snorkeling, kayaking and stand up paddleboarding past mangroves and other native shoreline vegetation. The ONA’s location at the confluence of the Loxahatchee River and Indian River Lagoon, just ¼ mile from the Atlantic Ocean, has made the site a popular and strategic site of human occupation for the past 5,000 years.

 

The ONA designation was established by Congress primarily to protect unique scenic, scientific, educational, and recreational values. The Jupiter Inlet Lighthouse ONA is one of three sites afforded this designation, along with Oregon's Yaquina Head established by Congress in 1980 and California's Piedras Blancas Light Station established alongside the Jupiter Inlet Lighthouse in May of 2008.

  

Photo tip: A polarizing filter works just like polarized sunglasses and cuts the glare on the water surface and other objects. This will improve photo clarity of manatees as they remain mostly under water, and also brings out the colors of all scenery – it’s my mainstay filter and as a bonus it (like any filter) protects the camera lens from scratches.

 

Photo tip: When photographing wildlife, try to capture behaviors; an osprey eating a fish, a tortoise walking towards its burro. This makes for more interesting shots than an animal just standing looking at the camera.

Class 43 HST power car, 43062 "John Armitt" leads the Network Rail New Measurement Train ("NMT") into Crewe as it works 1Q30 10:55 Derby RTC to Crewe Carriage Sidings L&NWR Site via Chester, Holyhead and Liverpool Lime Street (amongst other places).

+++ DISCLAIMER +++

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

  

Some background:

The Su-18 was the final evolutionary step in the long journey of the Su-7 fighter bomber. Seeking to improve low-speed and take-off/landing performance of the Su-7B fighter-bomber, in 1963 the Sukhoi OKB with input from TsAGI created a variable-sweep wing technology demonstrator. The Su-7IG (internal designation S-22I, NATO designation "Fitter-B"), converted from a production Su-7BM, had fixed inner portions of the wing with movable outer segments which could be swept to 28°, 45°, or 62°.

 

A fixed inner wing simplified construction, allowing the manufacturer to retain the Su-7 landing gear and avoiding the need for complex pivoting underwing hardpoints, and it minimized the shift in the center of pressure relative to the center of mass with change in wing sweep. The new wing also had extensive leading-edge slats and trailing-edge flaps. Su-7IG first flew on 2 August 1966 with V. S. Ilyushin at the controls, becoming the first Soviet variable geometry aircraft. Testing revealed that take-off and landing speeds had decreased by 50–60 km/h (31–37 mph) compared to the conventional Su-7.

 

The production aircraft was named Su-17 (NATO designation "Fitter-C", factory designation S-32) and was unofficially dubbed Strizh (Стриж, martlet) in service. Aside from the new wing, it differed from its predecessor Su-7 in having a new canopy and a dorsal fuselage spine for additional fuel and avionics. The Su-17 first flew on 1 July 1969.

The Su-17 saw several development steps, ending with the capable Su-17/22M3 and Su-17/22M4; the latter made its maiden flight in 1980 and the last variants were produced until 1990.

 

The Su-22M4 was also operated by the Soviet Naval Aviation (Авиация военно-морского флота in Russian, or Aviatsiya Voenno-Morskogo Flota, literally "aviation of the military maritime fleet") in the attack role, and from the beginning it was clear that the type had no sufficient capability for tactical strikes, esp. against sea targets. The Su-24 tactical bomber was an option, but it was complex and expensive, so that an upgrade of the Su-17 was considered. Primary requirement was a more capable radar/attack suite, tailored to a naval environment, and a better/more modern engine, esp. with a better fuel efficiency.

 

OKB Sukhoi started to take on the task in 1982. Effectively the design team tried to create a "Su-24 light" on the basis of as many proven Su-17/22 elements as possible. The project received the internal designation S-54D. Mission avionics were to comprise the ‘котёнок‘ (= ‘Kitten’) suite, a slimmed-down 'Puma' nav/attack system optimized for naval environment. This system complex consisted of two Orion-A superimposed radar scanners for nav/attack, a dedicated Relyef terrain clearance radar to provide automatic control of flights at low and extremely low altitudes, and an Orbita-10-58 onboard computer.

 

It soon became clear that the original Su-17/22 airframe with nose air intake and its central shock cone did not offer sufficient space for the radar scanners, so OKB Sukhoi had to modify the complete nose section in order to fit a large radome. This radically modified aircraft was designated T-54DM and presented as a mock-up in 1984.

 

To create sufficient room, the box-shaped air intakes were moved to the flanks and into the wing roots, what meant that the original NR-30 cannons were omitted. As a positive side effect, top speed at height and supersonic performance were reinstated since the Su-17M4's fixed nose cone was replaced by effective, adjustable splitter plates (not unlike the design on the Su-15 interceptor) in the new air intakes - getting the new aircraft's top speed back to more than 2.000 km/h at height. On the other side, the space for the original air duct around the cockpit could be used for avionics and other mission equipment, including a pair of more modern GSh-30-1 30 mm cannons in the lower front fuselage with a 150-round magazine each, which were more effective against ground and air targets alike.

 

Concerning the engine, the Su-17's Lyulka AL-21F-3 afterburning turbojet was to be replaced by the new and promising Soyuz R-79F-100 turbofan that yielded about 15% more thrust than the original AL-21F, even though fuel consumption was not much better and reliability remained a serious problem throughout the Su-18's career, how the type was officially called in service when it was delivered in early 1987 to the Baltic and Black Sea fleet.

 

When the aircraft was discovered on NATO’s satellite pictures, it was erroneously interpreted as a Su-22 export version for China (since the new nose arrangement reminded a lot of the Q-5 modification of the MiG-19 fighter), and some ‘experts’ even considered the Su-18 to be an interceptor version of the swing-wing fighter bomber. Anyway, since the Su-18 was still seen as part of the huge Su-7 family it kept its ‘Fitter’ ASCC code, with the ‘N’ suffix.

 

The Su-18’s service was short and ambivalent, though. The type was only introduced to the Soviet Naval Aviation, since its котёнок avionics suite was rather limited in scope and could not match up with the Su-24’s ‘Puma’ system. Additionally, the Su-27 multi-role fighter had become a more versatile option for the Soviet Air Force, which had begun to face a severe re-structuring program.

 

Positive asset was the fact that the Su-18 did not require much flight training – no trainer version was ever built and training was done on Su-17M3 two-seaters. On the other side the single crew layout coupled with the complex weapon system made flying and weapon operations at the same time rather demanding, so that the Su-18 could hardly play out its full potential.

 

Only about 120 Su-18s were produced until 1990, and in a move to eliminate single engine strike aircraft from its inventory the Russian Air Force already retired its last Su-17M4 along with its fleet of MiG-23/27s in 1998, while the Su-18 in Naval Aviation service soldiered on until 2000. Some countries like Peru and Indonesia showed interest in these aircraft, but all were destroyed in the course of the bilateral START (Strategic Arms Reduction Treaty) treaty.

  

General characteristics:

Crew: 1

Length: 19.02 m (62 ft 5 in)

Wingspan:

Spread: 13.68 m (44 ft 11 in)

Swept: 10.02 m (32 ft 10 in)

Height: 5.12 m (16 ft 10 in)

Wing area: 38.5 m² (415 ft²) spread, 34.5 m² (370 ft²) swept

Empty weight: 12,160 kg(12.2t) (26,810 lb)

Loaded weight: 16,400 kg(16.5t) (36,155 lb)

Fuel capacity: 3,770 kg (8,310 lb)

 

Powerplant:

1× Soyuz R-79F-100 turbofan, rated at 99 kN (22.275 lbf) dry thrust and 130 kN (29.250 lbf) with afterburner

 

Performance:

Maximum speed:

1.400 km/h (755 knots, 870 mph) at sea level, 1,860 km/h (1,005 knots, 1,156 mph, Mach 1.7) at altitude

Range:

1,150 km (620 nmi, 715 mi) combat range in hi-lo-hi attack with 2.000 kg (4.409 lb) warload; ferry range: 2.300 km (1.240 nmi, 1.430 mi)

Service ceiling: 14,200 m (46,590 ft)

Rate of climb: 230 m/s (45,275 ft/min)

Wing loading: 443 kg/m² (90.77 lb/ft²

Thrust/weight: 0.68

G-force limit: 7

Airframe lifespan: 2,000 flying hours, 20 years

 

Armament:

2 × 30 mm GSh-30-1 cannons, 150 RPG in the lower forward fuselage

Up to 4000 kg (8,820 lb) on ten hardpoints (three under the fixed portion of each wing, four on the fuselage sides), including Kh-23 (AS-7 'Kerry'), Kh-25 (AS-10 'Karen'), Kh-29 (AS-14 'Kedge'), Kh-31A & P (AS-17 ‘Krypton) anti-shipping/anti-radiation missiles and Kh-58 (AS-11 'Kilter') guided missiles, as well as electro-optical and laser-guided bombs, free-fall bombs, rocket pods, cluster bombs, SPPU-22-01 cannon pods with traversable barrels, ECM pods, napalm tanks, and nuclear weapons.

  

The kit and its assembly:

This whif creation was triggered by a discussion at whatifmodelers.com, circling around an updated/improved Su-17/22. I remembered a photoshop creation of a Su-17 with side air intakes (from an A-4) and a nose radome (probably from an F-14) in USAF-markings – a potential way to go, even though the graphic design had some flaws like the subsonic air intake design or the guns’ position right in front of the intakes. Well, “Let’s tackle that, and do it better”, and the Su-18 is my interpretation of that idea.

 

The kit the Su-17M4 from Smer, a kit that has nice proportions and good detail, but nothing really fits together – expect lots of putty work! From that basis only few things were actually changed or added:

• Nose intake replaced by a F-15 radome

• Side air intakes with splitter plates come from a PM Model Su-15

• The following ducts are a halved part from an Art Model Bv 155 underwing radiator

• A new seat had to be used in the cockpit

• Main wheels from a Me 262 replace the OOB parts

• New twin front wheel which retracts backwards now

• For the anti-shipping role, a pair of Kh-31 missiles and the launch rails from an ICM weapon set

 

My biggest concern were the air intakes and the wide ducts, since these had to be blended into the round Su-17 fuselage. For the intakes, the wing roots were cut open and the Su-15 parts inserted. The Bv 155 parts were a lucky find, as they matched perfectly in size and shape – otherwise I had had to sculpt the ducts from 2c Putty. The arrangement still looks a little brutal, but the side intakes look plausible.

The nose radome posed little problems, even though I worried for a long time that the nose section could look too bulbous for the rest of the aircraft. But finally, when the stabilizers were in place, everything looked more balanced than expected.

 

Changing the front wheel from the original, forward-retracting single-wheel arrangement to a rearward-retracting twin wheel creation also helped selling the new proportions.

 

Painting and markings:

Very early I had the idea to keep the Su-18 in Soviet/Russian service, but it should feature an unusual, yet plausible paint scheme. The Soviet/Russian Navy actually used the Su-17, but only in tactical camouflage, with green and brown upper surfaces and light blue undersides. While browsing for alternatives I came across the Su-24 (also flown by the Navy regiments), and their typical light grey/white livery was what perfectly fit my story for the aircraft.

 

Said and done, the model was painted in Humbrol 167 (RAF Barley Grey) from above and painted with the rattle can in a vintage VW car tone called “Grauweiß”, a very dull white. Later, panels were emphasized through dry-brushing (Humbrol 127 and 130), plus a light black ink wash and more overall dry-brushing with light grey tones. Also, some panels were painted all over the fuselage, as well as an overpainted Red Star on the fin which was replaced by a Russian Flag decal – a common experimental practice in the early 90ies, but the idea did not catch on.

 

Speaking of decals, these mostly come from the very complete Smer decal sheet. Personal additions are only the flags on the fin and the Russian Navy emblem on the nose.

The cockpit was painted in typical psychedelic cockpit interior turquoise, while the landing gear and the wells were painted in blue-grey (Humbrol 87); the wheel discs were kept in bright green (Humbrol 2) – a nice contrast to the rest.

The drop tanks were painted in Aluminum, for some overall contrast, and the Kh-31 missiles according to real-life pics; the launch rails were painted in Russian Underside Blue, again for variety and contrast.

 

While the finish of the model is far from perfect, I am satisfied with the convincing result. You could certainly place this aircraft in line with other, typical Suchoj types like the Su-7, -15, -17 and -24, and it would not look out of place! A highly effective whif, IMHO. ^^

 

I tried to improve the background in Photoshop to the best i know, but no satisfying result, so i kept it as is ! suggestions are welcomed

 

Thank you for taking time to comment on my picture or adding it as a favorite, I really appreciate it !!

I had visited Great Dixter in May, 2011, (see separate album):

 

www.flickr.com/photos/ugardener/albums/72157626691413461

 

We returned for the day in September, 2016, taking one of the frequent buses from Rye. It was gratifying to see that its current custodian, Fergus Garrett, who took over when Christopher Lloyd died in 2006, continues to innovate and improve the gardens and nursery, and to keep up the high standards of the plantings. while conducting numerous workshops and training a crop of new interns and students fro all over the world each year.

 

"Great Dixter was the family home of gardener and gardening writer Christopher Lloyd – it was the focus of his energy and enthusiasm and fuelled over 40 years of books and articles. Now under the stewardship of Fergus Garrett and the Great Dixter Charitable Trust, Great Dixter is an historic house, a garden, a centre of education, and a place of pilgrimage for horticulturists from across the world.

 

Great Dixter is made up of three houses, one built here in the mid-15th century with slightly later additions, the second a yeoman’s house from Benenden, across the border in Kent, built in the early 16th century and moved here in 1910, and the third combines the two with additional accommodation, completed in 1912. The medieval part of the house (Great Hall, Palour and Solar) is open to visitors from 2pm to 5pm during normal opening times. A guide is on hand in each room to explain the house’s history and answer questions."

 

www.greatdixter.co.uk/garden/garden-tour/

 

...

TAO generally supports orphans & vulnerable children by training their carers to create agri-businesses. At times we also support capital projects, such as this project to build demonstration housing in central and western Uganda. Houses with corrugated iron roofs from which water was collected into ferro-concrete water tanks were built for around 50 households, a number of them – such as this one, actually headed up by orphans.

 

In all, 600 households were supported to improve their farming, 230 received ferro-concrete water tanks and TAO worked with the remaining participating families to help them generate and save farming income to fund their own houses and water tanks.

 

Find out more about our work at www.trustforafricasorphans.org.uk.

 

View our 21 photos in celebration of our 21st anniversary.