Anna May Wong stars with George Raft and Jean Parker in this dark crime drama set in London's Limehouse district.

It's "Never the twain shall meet" time again, this time in London's Limehouse district. George Raft stars as Harry Young, a half-caste saloonkeeper who shelters beleaguered white girl Toni (Jean Parker) from her tormentors (shades of Broken Blossoms). Harry falls in love with the girl, but mixing of the races was still a Hollywood no-no in 1934, so tragedy results -- except for Toni, who finds happiness in the arms of Eric Benton (Kent Taylor), a man of "her own kind." The highly eclectic cast includes Anna May Wong as Raft's obligatory cast-off sweetheart Tu Tuan, former 2-reel comic Billy Bevan, and in a tiny uncredited role, Ann Sheridan. To avoid confusion with another Limehouse Blues, this one was retitled East End Chant for television.

FIRST ASIAN AMERICAN STAR!

Written by PHILIP LEIBFRIED

 

Her complexion was described as "a rose blushing through old ivory;" she was beautiful, tall (5'7"), slender, and Chinese-American. The last fact kept her from attaining the highest echelon among Hollywood's pantheon of stars, but it did not affect her popularity, nor keep her from becoming a household name. She was Anna May Wong, nee Wong Liu Tsong, a name which translates to "Frosted Yellow Willows," and she was born, appropriately enough, on Flower Street in Los Angeles' Chinatown on 3 January 1905, above her father's laundry. Anna May Wong's contribution to show business is a unique one; she was the first Asian female to become a star, achieving that stardom at a time when bias against her race was crushing. With determination and talent allied to her exotic beauty, she remained the only Asian female star throughout her forty-year career, never fully overcoming all prejudices in maintaining that position. Perhaps the rediscovery of her art will elevate her star to the pantheon of great performers and serve as a guiding light to Asian performers who still struggle to find their rightful place. Anna May Wong's life and career is something that is important for all who value greatly the Asian / Asian Pacific American communities' many artists and what we can all contribute!

Excerpt from : That Old Feeling: Anna May Wong

Part II of Richard Corliss' tribute to the pioneer Chinese-American star.

Daughter of the Dragon. Paramount 1931.

Based on a Fu Manchu novel by Sax Rohmer.

Daughter of the Dragon extended the curse sworn by Dr. Fu on the Petrie family to the next generation. Fu Manchu (Warner Oland), long ago injured and exiled in an attempt on Petrie Sr., returns to London and confronts the father: "In the 20 years I have fought to live," he says in his florid maleficence, "the thought of killing you and your son has been my dearest nurse." He kills the father, is mortally wounded himself and, on his deathbed, reveals his identity to his daughter Ling Moy (Wong) and elicits her vow that she will "cancel the debt" to the Fu family honor and murder the son, Ronald (Bramwell Fletcher)... who, dash it all, is madly infatuated with Ling Moy. Ronald has seen "Princess Ling Moy Celebrated Oriental Dancer" perform, and the vision has made him woozy. "I wish I could find a word to describe her," this calf-man effuses. "Exotic that's the word! And she's intriguing, if you know what I mean." In a near-clinch, Ling Moy wonders if a Chinese woman can appeal to a British toff. When he begs her to "chuck everything and stay," she asks him, "If I stayed, would my hair ever become golden curls, and my skin ivory, like Ronald's?" But the lure of the exotic is hard to shake. "Strange," he says, "I prefer yours. I shall never forget your hair and your eyes." They almost kiss ... when an off-camera scream shakes him out of his dream. It is from his girlfriend Joan (Frances Dade), and the societal message is as clear and shrill: white woman alerting white man to treachery of yellow woman. Ling Moy, a nice girl, previously unaware of her lineage, might be expected to struggle, at least briefly, with the shock of her identity and the dreadful deed her father obliges her to perform. But Wong makes an instant transformation, hissing, "The blood is mine. The hatred is mine. The vengeance shall be mine." Just before his death, Fu mourns that he has no son to kill Ronald. But, in a good full-throated reading, Wong vows: "Father, father, I will be your son. I will be your son!" The audience then has the fun of watching her stoke Ronald's ardor while plotting his death. When she is with him, pleading and salesmanship radiate from her bigeyes. But when an ally asks her why she keeps encouraging the lad, she sneers and says, "I am giving him a beautiful illusion. Which I shall crush." As a villainess, she is just getting started. Revealing her mission to Ronald, she tells him she plans to kill Joan "Because you must have a thousand bitter tastes of death before you die." (The ripe dialogue is by Hollywood neophyte Sidney Buchman, whose distinguished list of credits would include Mr. Smith Goes to Washington, Here Comes Mr Jordan and The Talk of the Town.) She soon ascends on a geyser of madness as she decides on a new torture: "My vengeance is inspired tonight. You will first have the torture of seeing her beauty eaten slowly away by this hungry acid." An aide holds a hose gadget over Joan's soon-to-be-corroded face, and Ronald cries for Ling Moy to stop. Very well she says. "Ling Moy is merciful." She barks at Ronald: "Kill her!" He must decide if his favorite white girl is to be etched with acid or stabbed to death. Great stuff! Melodrama is the art of knowing how precisely too far to goThe film is a triangle: not so much of Ling Moy, Ronald and Joan as of Ling Moy, Ronald and a Chinese detective, Ah Kee, played by Sessue Hayakawa, the Japanese actor who in the teens was Hollywood's first Asian male star. He's not plausibly Chinese here, and he is in a constant, losing battle with spoken English. But he is a part of movie history, in the only studio film of the Golden Age to star two ethnically Asian actors. And he gives his emotive all to such lines as "It is the triumph of irony that the only woman I have ever deeply loved should be born of the blood that I loathe." And in the inevitable double-death finale neither the villainess nor the noble detective can survive the machinations of Hollywood justice he gently caresses the long hair of the lady he would love to have loved. "Flower Ling Moy," he says, a moment before expiring. "A flower need not love, but only be loved. As Ah Kee loved you."

The Personal Anna May Wong

This 5'7 beauty loved to study and could speak in an English accent, as well as being fluent in German and French with more than a passing knowledge of other tongues including Italian and Yiddish. For exercise she rode horses, played golf, and tennis. She liked to cook and regaled her guests with succulent Chinese dishes at frequent dinner parties. She preferred casual clothes, wearing slacks and sweaters at home, but cultivated an oriental motif in her very smart formal wardrobe. She studied singing with Welsh tenor Parry Jones before she participated in the film Limehouse Blues as George Raft's mistress. Anna loved to dance to contemporary music. Anna was quoted as saying, "I think I got my first chance because they thought I was peculiar. But, now I like to believe that the public are fond of me because they think I'm nice."

The story of Anna May Wong’s life traced the arc of triumph and tragedy that marked so many of her films. Wong's youthful ambition and screen appeal got her farther than anyone else of her race. But her race, or rather Hollywood's and America's fear of giving Chinese and other non-whites the same chance as European Americans, kept her from reaching the Golden Mountaintop. We can be startled and impressed by the success she, alone, attained. And still weask: Who knows what Anna May Wong could have been allowed to achieve if she

had been Anna May White?

Anna May Wong passed away on Feb. 3rd 1961 she was 56 years old.

  

Filmography:

The Red Lantern. Metro 1919. The First Born. Robertson Cole 1921.

Shame. Fox 1921. Bits of Life. Assoc. First National 1921.

The First Born. Robertson Cole 1921. Thundering Dawn. Universal 1923

The Toll of the Sea. Metro 1922 Drifting. Universal 1923 Fifth Avenue. PRC 1926.

Lillies of the Field. Assoc. First National 1924. The Thief of Bagdad. United Artists 1924

The Fortieth Door. Pathé serial 1924. The Alaskan. Paramount 1924.

Peter Pan. Paramount 1924. Forty Winks. Paramount 1925.

The Silk Bouquet/The Dragon Horse. Hi Mark Prod. 1926 The Desert's Toll. MGM 1926.

A Trip to Chinatown. Fox 1926. The Chinese Parrot. Universal. 1927.

Driven from Home. Chadwick 1927. Mr. Wu. MGM 1927.

Old San Francisco. Warner Bros. 1927. Why Girls Love Sailors. Pathé short 1927.

The Devil Dancer. United Artists 1927. Streets of Shanghai. Tiffany 1927.

Across to Singapore. MGM 1928. Pavement Butterfly (aka City Butterfly).

The City Butterfly. German 1929. Across to Singapore. MGM 1928.

The Crimson City. Warner Bros. 1928. Song. German 1928

Chinatown Charlie. First National 1928. Piccadilly, British International 1929.

Elstree Calling. British International 1930. The Flame of Love. British International 1930.

Hay Tang. German 1930. L'Amour Maitre Des Choses. French 1930.

Daughter of the Dragon. Paramount 1931. Shanghai Express. Paramount 1932.

A Study in Scarlet. World Wide 1933. Tiger Bay. Associated British 1933.

Chu Chin Chow. Gaumont 1934. Java Head. Associated British 1934.

Limehouse Blues. Paramount 1934. Daughter of Shanghai. Paramount 1937.

Hollywood Party. MGM short subject 1937. Dangerous to Know. Paramount 1938.

The Toll of the Sea. Metro 1922. The Thief of Bagdad 1924

 

Shanghai Express 1932

 

The palanquin is a class of wheelless vehicles, a type of human-powered transport, for the transport of persons. Examples of litter vehicles include lectica (ancient Rome), kiệu [轎] (Vietnam), sedan chair (Britain), litera (Spain), palanquin (France, India, Ghana), jiao (China), liteira (Portugal), wo (วอ, Chinese style known as kiao เกี้ยว) (Thailand), gama (Korea), koshi, ren and kago [駕籠] (Japan) and tahtırevan (Turkey).

 

Smaller litters may take the form of open chairs or beds carried by two or more carriers, some being enclosed for protection from the elements. Larger litters, for example those of the Chinese emperors, may resemble small rooms upon a platform borne upon the shoulders of a dozen or more people. To most efficiently carry a litter, porters will attempt to transfer the load to their shoulders, either by placing the carrying poles upon their shoulders, or the use of a yoke to transfer the load from the carrying poles to the shoulder.

 

DEFINITIONS

A simple litter, often called a king carrier, consists of a sling attached along its length to poles or stretched inside a frame. The poles or frame are carried by porters in front and behind. Such simple litters are common on battlefields and emergency situations, where terrain prohibits wheeled vehicles from carrying away the dead and wounded.

 

Litters can also be created by the expedient of the lashing of poles to a chair. Such litters, consisting of a simple cane chair with maybe an umbrella to ward off the elements and two stout bamboo poles, may still be found in Chinese mountain resorts such as the Huangshan Mountains to carry tourists along scenic paths and to viewing positions inaccessible by other means of transport.

 

A more luxurious version consists of a bed or couch, sometimes enclosed by curtains, for the passenger or passengers to lie on. These are carried by at least two porters in equal numbers in front and behind, using wooden rails that pass through brackets on the sides of the couch. The largest and heaviest types would be carried by draught animals.

 

Another form, commonly called a sedan chair, consists of a chair or windowed cabin suitable for a single occupant, also carried by at least two porters in front and behind, using wooden rails that pass through brackets on the sides of the chair. These porters were known in London as "chairmen". These have been very rare since the 19th century, but such enclosed portable litters have been used as an elite form of transport for centuries, especially in cultures where women are kept secluded.

 

Sedan chairs, in use until the 19th century, were accompanied at night by link-boys who carried torches. Where possible, the link boys escorted the fares to the chairmen, the passengers then being delivered to the door of their lodgings. Several houses in Bath, Somerset, England still have the link extinguishers on the exteriors, shaped like outsized candle snuffers. In the 1970s, entrepreneur and Bathwick resident, John Cuningham, revived the sedan chair service business for a brief amount of time.

 

ANTIQUITY

In pharaonic Egypt and many oriental realms such as China, the ruler and divinities (in the form of an idol) were often transported in a litter in public, frequently in procession, as during state ceremonial or religious festivals.

 

The ancient Hebrews fashioned the Ark of the Covenant to resemble and function as a litter for the ten commandments and presence of God.

 

In Ancient Rome, a litter called lectica or "sella" often carried members of the imperial family, as well as other dignitaries and other members of the rich elite, when not mounted on horseback.

 

The habit must have proven quite persistent, for the Third Council of Braga in 675 AD saw the need to order that bishops, when carrying the relics of martyrs in procession, must walk to the church, and not be carried in a chair, or litter, by deacons clothed in white.

 

In the Catholic Church, Popes were carried the same way in Sedia gestatoria, which was replaced later by the Popemobile.

 

IN ASIA

CHINA

In Han China the elite travelled in light bamboo seats supported on a carrier's back like a backpack. In the Northern Wei Dynasty and the Northern and Southern Song Dynasties, wooden carriages on poles appear in painted landscape scrolls.

 

A commoner used a wooden or bamboo civil litter (Chinese: 民轎; pinyin: min2 jiao4), while the mandarin class used an official litter (Chinese: 官轎; pinyin: guan1 jiao4) enclosed in silk curtains.

 

The chair with perhaps the greatest importance was the bridal chair. A traditional bride is carried to her wedding ceremony by a "shoulder carriage" (Chinese: 肩輿; pinyin: jiān yú), usually hired. These were lacquered in an auspicious shade of red, richly ornamented and gilded, and were equipped with red silk curtains to screen the bride from onlookers.

 

Sedan chairs were once the only public conveyance in Hong Kong, filling the role of cabs. Chair stands were found at all hotels, wharves, and major crossroads. Public chairs were licensed, and charged according to tariffs which would be displayed inside. Private chairs were an important marker of a person's status. Civil officers' status was denoted by the number of bearers attached to his chair. Before Hong Kong's Peak Tram went into service in 1888, wealthy residents of The Peak were carried on sedan chairs by coolies up the steep paths to their residence including Sir Richard MacDonnell's (former Governor of Hong Kong) summer home, where they could take advantage of the cooler climate. Since 1975 an annual sedan chair race has been held to benefit the Matilda International Hospital and commemorate the practice of earlier days.

 

KOREA

In Korea, royalty and aristocrats were carried in wooden litters called gama. Gamas were primarily used by royalty and government officials. There were six types of gama, each assigned to different government official rankings. In traditional weddings, the bride and groom are carried to the ceremony in separate gamas. Because of the difficulties posed by the mountainous terrain of the Korean peninsula and the lack of paved roads, gamas were preferred over wheeled vehicles.

 

JAPAN

As the population of Japan increased, less and less land was available as grazing for the upkeep of horses. With the availability of horses restricted to martial uses, human powered transport became more important and prevalent.

 

Kago (Kanji: 駕籠, Hiragana: かご) were often used in Japan to transport the non-samurai citizen. Norimono were used by the warrior class and nobility, most famously during the Tokugawa period when regional samurai were required to spend a part of the year in Edo (Tokyo) with their families, resulting in yearly migrations of the rich and powerful (Sankin-kōtai) to and from the capital along the central backbone road of Japan.

 

Somewhat similar in appearance to kago are the portable shrines that are used to carry the "god-body" (goshintai), the central totemic core normally found in the most sacred area of Shinto Shrines, on a tour to and from a shrine during some religious festivals.

 

THAILAND

In Thailand, the royalty were also carried in wooden litters called wo ("พระวอ" Phra Wo, literally, "Royal Sedan") for large ceremonies. Wos were elaborately decorated litters that were delicately carved and colored by gold leaves. Stained glass is also used to decorate the litters. Presently, Royal Wos and carriages are only used for royal ceremonies in Thailand. They are exhibited in the Bangkok National Museum.

 

INDONESIA

In traditional Javanese society, the generic palanquin or joli was a wicker chair with a canopy, attached to two poles, and borne on men's shoulders, and was available for hire to any paying customer. As a status marker, gilded throne-like palanquins, or jempana, were originally reserved solely for royalty, and later co-opted by the Dutch, as a status marker: the more elaborate the palanquin, the higher the status of the owner. The joli was transported either by hired help, by nobles' peasants, or by slaves.

 

Historically, the palanquin of a Javanese king (raja), prince (pangeran), lord (raden mas) or other noble (bangsawan) was known as a jempana; a more throne-like version was called a pangkem. It was always part of a large military procession, with a yellow (the Javanese colour for royalty) square canopy. The ceremonial parasol (payung) was held above the palanquin, which was carried by a bearer behind and flanked by the most loyal bodyguards, usually about 12 men, with pikes, sabres, lances, muskets, keris and a variety of disguised blades. In contrast, the canopy of the Sumatran palanquin was oval-shaped and draped in white cloth; this was reflective of greater cultural permeation by Islam. Occasionally, a weapon or heirloom, such as an important keris or tombak, was given its own palanquin. In Hindu culture in Bali today, the tradition of using palanquins for auspicious statues, weapons or heirlooms continues, for funerals especially; in more elaborate rituals, a palanquin is used to bear the body, and is subsequently cremated along with the departed.

 

INDIA

A palanquin, also known as palkhi, is a covered sedan chair (or litter) carried on four poles. It derives from the Sanskrit word for a bed or couch, pa:lanka.

 

Palanquins are mentioned in literature as early as the Ramayana (c. 250BC).

 

Palanquins began to fall out of use after rickshaws (on wheels, more practical) were introduced in the 1930s.

 

The doli (also transliterated from Hindi as dhooly or dhoolie) is a cot or frame, suspended by the four corners from a bamboo pole. Two or four men would carry it. In the time of the British in India, dhooly-bearers were used to carry the wounded from the battlefield and transport them.

 

Today in numerous areas of India including at the Hindu pilgrimage site of Amarnath Temple in Kashmir, palanquins can be hired to carry the customer up steep hills.

 

IN AFRICA

GHANA

In Southern Ghana the Akan and the Ga-Dangme carry their chiefs and kings in palanquins when they appear in their state durbars. When used in such occasions these palanquins may be seen as a substitutes of a state coach in Europe or a horse used in Northern Ghana. The chiefs of the Ga (mantsemei) in the Greater Accra Region (Ghana) use also figurative palanquins which are built after a chief's family symbol or totem. But these day the figurative palanquins are very seldom used. They are related with the figurative coffins which have become very popular among the Ga in the last 50 years. Since these figurative coffins were shown 1989 in the exhibition "Les magicians de la terre" in the Centre Pompidou in Paris they were shown in many art museums around the world.

 

ANGOLA

From at least the 15th century until the 19th century, litters of varying types known as tipoye were used in the Kingdom of Kongo as a mode of transportation for the elites. Seat-style litters with a single pole along the back of the chair carried by two men (usually slaves) were topped with an umbrella. Lounge-style litters in the shape of a bed were used to move one to two people with porter at each corner. Due to the tropical climate, horse were not native to the area nor could they survive very ong once introduced by the Portuguese. Human portage was the only mode of transportation in the region and became highly adept with missionary accounts claiming the litter transporters could move at speeds 'as fast as post horses at the gallop'.

 

IN THE WEST

EUROPE

Portuguese and Spanish navigators and colonistics encountered litters of various sorts in India, Mexico, and Peru. They were imported into Spain and spread into France and then Britain. All the names for these devices are ultimately derived from the root sed- in Latin sedere, "sit," which gave rise to seda ("seat") and its diminutive sedula ("little seat"), the latter of which was contracted to sella, the traditional Latin name for a carried chair.The carried chair met instant success in Europe, whose city streets were often a literal mess of mud and refuse: Where cities and towns did not enjoy the presence of sewage systems left over from Imperial Roman days, it was common to empty chamber pots and discard kitchen refuse from windows down into the adjacent streets. Affluent and well-to-do citizens often found it hazardous and impractical to negotiate those avenues, and sedan chairs allowed them to remain prim and spotless while the carrying valets had to contend with the mud and the filth.In Europe, Henry VIII of England was carried around in a sedan chair — it took four strong chairmen to carry him towards the end of his life — but the expression "sedan chair" was not used in print until 1615. It does not seem to take its name from the city of Sedan. Trevor Fawcett notes (see link) that British travellers Fynes Moryson (in 1594) and John Evelyn (in 1644-5) remarked on the seggioli of Naples and Genoa, which were chairs for public hire slung from poles and carried on the shoulders of two porters.From the mid-17th century, visitors taking the waters at Bath would be conveyed in a chair enclosed in baize curtains, especially if they had taken a heated bath and were going straight to bed to sweat. The curtains kept off a possibly fatal draft. These were not the proper sedan chairs "to carry the better sort of people in visits, or if sick or infirmed" (Celia Fiennes). In the 17th and 18th centuries, the chairs stood in the main hall of a well-appointed city residence, where a lady could enter and be carried to her destination without setting foot in a filthy street. The neoclassical sedan chair made for Queen Charlotte remains at Buckingham Palace.

 

By the mid-17th century, sedans for hire were a common mode of transportation. In London, "chairs" were available for hire in 1634, each assigned a number and the chairmen licensed because the operation was a monopoly of a courtier of Charles I. Sedan chairs could pass in streets too narrow for a carriage and were meant to alleviate the crush of coaches in London streets, an early instance of traffic congestion. A similar system was later used in Scotland. In 1738, a fare system was established for Scottish sedans, and the regulations covering chairmen in Bath are reminiscent of the modern Taxi Commission's rules. A trip within a city cost six pence and a day's rental was four shillings. A sedan was even used as an ambulance in Scotland's Royal Infirmary.

 

Chairmen moved at a good clip. In Bath they had the right-of-way and pedestrians hearing "By your leave" behind them knew to flatten themselves against walls or railings as the chairmen hustled through. There were often disastrous accidents, upset chairs, and broken glass-paned windows.

 

Sedan chairs were also used by the wealthy in the cities of colonial America. Benjamin Franklin used a sedan chair late in the 18th century.

 

COLONIAL PRACTICE

In various colonies, litters of various types were maintained under native traditions, but often adopted by the white colonials as a new ruling and/or socio-economic elite, either for practical reasons (often comfortable modern transport was unavailable, e.g. for lack of decent roads) and/or as a status symbol. During the 17-18th centuries, palanquins (see above) were very popular among European traders in Bengal, so much so that in 1758 an order was issued prohibiting their purchase by certain lower-ranking employees.

 

THE END OF A TRADITION

In Great Britain, in the early 19th century, the public sedan chair began to fall out of use, perhaps because streets were better paved or perhaps because of the rise of the more comfortable, companionable and affordable hackney carriage. In Glasgow, the decline of the sedan chair is illustrated by licensing records which show twenty-seven sedan chairs in 1800, eighteen in 1817, and ten in 1828. During that same period the number of registered hackney carriages in Glasgow rose to one hundred and fifty.

 

THE TRAVELING SILLA OF LATIN AMERICA

A similar but simpler palanquin was used by the elite in parts of 18th- and 19th-century Latin America. Often simply called a silla (Spanish for seat or chair), it consisted of a simple wooden chair with an attached tumpline. The occupant sat in the chair, which was then affixed to the back of a single porter, with the tumpline supported by his head. The occupant thus faced backwards during travel. This style of palanquin was probably due to the steep terrain and rough or narrow roads unsuitable to European-style sedan chairs. Travellers by silla usually employed a number of porters, who would alternate carrying the occupant.

 

A chair borne on the back of a porter, almost identical to the silla, is used in the mountains of China for ferrying older tourists and visitors up and down the mountain paths. One of these mountains where the silla is still used is the Huangshan Mountains of Anhui province in Eastern China.

 

WIKIPEDIA

Meamwhile Meanwhile the Venice Biennale 2019 is going on , here intervention from 23 august 2019 . Mors

 

www.emergencyrooms.org/

 

www.colonel.dk/

 

www.copenhagenbiennale.org/

 

www.emergencyrooms.org/biennalist.html

 

www.emergencyrooms.org/formats.html

  

more here about the Biennale :

 

Ralph Rugoff has declared: «May You Live in Interesting Times will no doubt include artworks that reflect upon precarious aspects of existence today, including different threats to key traditions, institutions and relationships of the “post-war order.” But let us acknowledge at the outset that art does not exercise its forces in the domain of politics. Art cannot stem the rise of nationalist movements and authoritarian governments in different parts of the world, for instance, nor can it alleviate the tragic fate of displaced peoples across the globe (whose numbers now represent almost one percent of the world’s entire population).»

 

ALBANIA

Maybe the cosmos is not so extraordinary

Commissioner: Ministry of Culture Republic of Albania. Curator: Alicia Knock.

Exhibitor: Driant Zeneli.

 

ALGERIA***

Time to shine bright

Commissioner/Curator: Hellal Mahmoud Zoubir, National Council of Arts and Letters Ministry of Culture. Exhibitors: Rachida Azdaou, Hamza Bounoua, Amina Zoubir, Mourad Krinah, Oussama Tabti.

Venue: Fondamenta S. Giuseppe, 925

 

ANDORRA

The Future is Now / El futur és ara

Commissioner: Eva Martínez, “Zoe”. Curators: Ivan Sansa, Paolo De Grandis.

Exhibitor: Philippe Shangti.

Venue: Istituto Santa Maria della Pietà, Castello 3701

 

ANTIGUA & BARBUDA

Find Yourself: Carnival and Resistance

Commissioner: Daryll Matthew, Minister of Sports, Culture, National Festivals and the Arts. Curator: Barbara Paca with Nina Khrushcheva. Exhibitors: Timothy Payne, Sir Gerald Price, Joseph Seton, and Frank Walter; Intangible Cultural, Heritage Artisans and Mas Troup.

Venue: Centro Culturale Don Orione Artigianelli, Dorsoduro 919

 

ARGENTINA

El nombre de un país / The name of a country

Commissioner: Sergio Alberto Baur Ambasciatore. Curator: Florencia Battiti. Exhibitor: Mariana Telleria.

Venue: Arsenale

 

ARMENIA (Republic of)

Revolutionary Sensorium

Commissioner: Nazenie Garibian, Deputy Minister. Curator: Susanna Gyulamiryan.

Exhibitors: "ArtlabYerevan" Artistic Group (Gagik Charchyan, Hovhannes Margaryan, Arthur Petrosyan, Vardan Jaloyan) and Narine Arakelian.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

AUSTRALIA

ASSEMBLY

Commissioner: Australia Council for the Arts. Curator: Juliana Engberg. Exhibitor: Angelica Mesiti.

Venue: Giardini

 

AUSTRIA

Discordo Ergo Sum

Commissioner: Arts and Culture Division of the Federal Chancellery of Austria.

Curator: Felicitas Thun-Hohenstein. Exhibitor: Renate Bertlmann.

Venue: Giardini

 

AZERBAIJAN (Republic of )

Virtual Reality

Commissioner: Mammad Ahmadzada, Ambassador of the Republic of Azerbaijan.

Curators: Gianni Mercurio, Emin Mammadov. Exhibitors: Zeigam Azizov, Orkhan Mammadov, Zarnishan Yusifova, Kanan Aliyev, Ulviyya Aliyeva.

Venue: Palazzo Lezze, Campo S. Stefano, San Marco 2949

 

BANGLADESH (People’s Republic of)

Thirst

Commissioner: Liaquat Ali Lucky. Curators: Mokhlesur Rahman, Viviana Vannucci.

Exhibitors: Bishwajit Goswami, Dilara Begum Jolly, Heidi Fosli, Nafis Ahmed Gazi, Franco Marrocco, Domenico Pellegrino, Preema Nazia Andaleeb, Ra Kajol, Uttam Kumar karmaker.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

BELARUS (Republic of)

Exit / Uscita

Commissioner: Siarhey Kryshtapovich. Curator: Olga Rybchinskaya. Exhibitor: Konstantin Selikhanov.

Venue: Spazio Liquido, Sestiere Castello 103, Salizada Streta

 

BELGIUM

Mondo Cane

Commissioner: Fédération Wallonie-Bruxelles. Curator: Anne-Claire Schmitz.

Exhibitor: Jos de Gruyter & Harald Thys.

Venue: Giardini

 

BOSNIA and HERZEGOVINA

ZENICA-TRILOGY

Commissioner: Senka Ibrišimbegović, Ars Aevi Museum for Contemporary Art Sarajevo.

Curators: Anja Bogojević, Amila Puzić, Claudia Zini. Exhibitor: Danica Dakić.

Venue: Palazzo Francesco Molon Ca’ Bernardo, San Polo 2184/A

 

BRAZIL

Swinguerra

Commissioner: José Olympio da Veiga Pereira, Fundação Bienal de São Paulo.

Curator: Gabriel Pérez-Barreiro. Exhibitor: Bárbara Wagner & Benjamin de Burca.

Venue: Giardini

 

BULGARIA

How We Live

Commissioner: Iaroslava Boubnova, National Gallery in Sofia. Curator: Vera Mlechevska.

Exhibitors: Rada Boukova , Lazar Lyutakov.

Venue: Palazzo Giustinian Lolin, San Marco 2893

 

CANADA

ISUMA

Commissioner: National Gallery of Canada. Curators: Asinnajaq, Catherine Crowston, Josée Drouin-Brisebois, Barbara Fischer, Candice Hopkins. Exhibitors: Isuma (Zacharias Kunuk, Norman Cohn, Paul Apak, Pauloosie Qulitalik).

Venue: Giardini

 

CHILE

Altered Views

Commissioner: Varinia Brodsky, Ministry of Cultures, Arts and Heritage.

Curator: Agustín Pérez. Rubio. Exhibitor: Voluspa Jarpa.

Venue: Arsenale

 

CHINA (People’s Republic of)

Re-睿

Commissioner: China Arts and Entertainment Group Ltd. (CAEG).

Curator: Wu Hongliang. Exhibitors: Chen Qi, Fei Jun, He Xiangyu, Geng Xue.

Venue: Arsenale

 

CROATIA

Traces of Disappearing (In Three Acts)

Commissioner: Ministry of Culture of the Republic of Croatia. Curator: Katerina Gregos.

Exhibitor: Igor Grubić.

Venue: Calle Corner, Santa Croce 2258

 

CUBA

Entorno aleccionador (A Cautionary Environment)

Commissioner: Norma Rodríguez Derivet, Consejo Nacional de Artes Plásticas.

Curator: Margarita Sanchez Prieto. Exhibitors: Alejandro Campins, Alex Hérnandez, Ariamna Contino and Eugenio Tibaldi. Venue: Isola di San Servolo

 

CYPRUS (Republic of)

Christoforos Savva: Untimely, Again

Commissioner: Louli Michaelidou. Curator: Jacopo Crivelli Visconti. Exhibitor: Christoforos Savva.

Venue: Associazione Culturale Spiazzi, Castello 3865

 

CZECH (Republic) and SLOVAK (Republic)

Stanislav Kolíbal. Former Uncertain Indicated

Commissioner: Adam Budak, National Gallery Prague. Curator: Dieter Bogner.

Exhibitor: Stanislav Kolibal.

Venue: Giardini

 

DOMINICAN (Republic) *

Naturaleza y biodiversidad en la República Dominicana

Commissioner: Eduardo Selman, Minister of Culture. Curators: Marianne de Tolentino, Simone Pieralice, Giovanni Verza. Exhibitors: Dario Oleaga, Ezequiel Taveras, Hulda Guzmán, Julio Valdez, Miguel Ramirez, Rita Bertrecchi, Nicola Pica, Marraffa & Casciotti.

Venue: Palazzo Albrizzi Capello, Cannaregio 4118 – Sala della Pace

 

EGYPT

khnum across times witness

Commissioner: Ministry of Culture. Curator: Ahmed Chiha.

Exhibitors: Islam Abdullah, Ahmed Chiha, Ahmed Abdel Karim.

Venue: Giardini

 

ESTONIA

Birth V

Commissioner: Maria Arusoo, Centre of Contemporary Arts of Estonia. Curators: Andrew Berardini, Irene Campolmi, Sarah Lucas, Tamara Luuk. Exhibitor: Kris Lemsalu.

Venue: c/o Legno & Legno, Giudecca 211

 

FINLAND (Alvar Aalto Pavilion)

A Greater Miracle of Perception

Commissioner: Raija Koli, Director Frame Contemporary Art Finland.

Curators: Giovanna Esposito Yussif, Bonaventure Soh Bejeng Ndikung, Christopher Wessels. Exhibitors: Miracle Workers Collective (Maryan Abdulkarim, Khadar Ahmed, Hassan Blasim, Giovanna Esposito Yussif, Sonya Lindfors, Bonaventure Soh Bejeng Ndikung, Outi Pieski, Leena Pukki, Lorenzo Sandoval, Martta Tuomaala, Christopher L. Thomas, Christopher Wessels, Suvi West).

Venue: Giardini

 

FRANCE

Deep see blue surrounding you / Vois ce bleu profond te fondre

Commissioner: Institut français with the Ministry for Europe and Foreign Affairs and the Ministry of Culture. Curator: Martha Kirszenbaum. Exhibitor: Laure Prouvost.

Venue: Giardini

 

GEORGIA

REARMIRRORVIEW, Simulation is Simulation, is Simulation, is Simulation

Commissioner: Ana Riaboshenko. Curator: Margot Norton. Exhibitor: Anna K.E.

Venue: Arsenale

 

GERMANY

Commissioner: ifa (Institut für Auslandsbeziehungen) on behalf of the Federal Foreign Office, Germany. Curator: Franciska Zólyom. Exhibitor: Natascha Süder Happelmann.

Venue: Giardini

 

GHANA ***

Ghana Freedom

Commissioner: Ministry of Tourism, Arts and Culture. Curator: Nana Oforiatta Ayim.

Exhibitors: Felicia Abban, John Akomfrah, El Anatsui, Lynette Yiadom Boakye, Ibrahim Mahama, Selasi Awusi Sosu.

Venue: Arsenale

 

GREAT BRITAIN

Cathy Wilkes

Commissioner: Emma Dexter. Curator: Zoe Whitley. Exhibitor: Cathy Wilkes.

Venue: Giardini

 

GREECE

Mr Stigl

Commissioner: Syrago Tsiara (Deputy Director of the Contemporary Art Museum - Metropolitan Organization of Museums of Visual Arts of Thessaloniki - MOMus).

Curator: Katerina Tselou. Exhibitors: Panos Charalambous, Eva Stefani, Zafos Xagoraris.

Venue: Giardini

 

GRENADA

Epic Memory

Commissioner: Susan Mains. Curator: Daniele Radini Tedeschi.

Exhibitors: Amy Cannestra, Billy Gerard Frank, Dave Lewis, Shervone Neckles, Franco Rota Candiani, Roberto Miniati, CRS avant-garde.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

GUATEMALA

Interesting State

Commissioner: Elder de Jesús Súchite Vargas, Minister of Culture and Sports of Guatemala. Curator: Stefania Pieralice. Exhibitors: Elsie Wunderlich, Marco Manzo.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

HAITI

THE SPECTACLE OF TRAGEDY

Commissioner: Ministry of Culture and Communication.

Curator: Giscard Bouchotte. Exhibitor: Jean Ulrick Désert.

Venue: Circolo Ufficiali Marina, Calle Seconda de la Fava, Castello 2168

 

HUNGARY

Imaginary Cameras

Commissioner: Julia Fabényi, Museo Ludwig – Museo d’arte contemporanea, Budapest.

Curator: Zsuzsanna Szegedy-Maszák. Exhibitor: Tamás Waliczky.

Venue: Giardini

 

ICELAND

Chromo Sapiens – Hrafnhildur Arnardóttir / Shoplifter

Commissioner: Eiríkur Þorláksson, Icelandic Ministry of Education, Science and Culture.

Curator: Birta Gudjónsdóttir. Exhibitor: Hrafnhildur Arnardóttir / Shoplifter.

Venue: Spazio Punch, Giudecca 800

 

INDIA

Our time for a future caring

Commissioner: Adwaita Gadanayak National Gallery of Modern Art.

Curator: Roobina Karode, Director & Chief Curator, Kiran Nadar Museum of Art. Exhibitors: Atul Dodiya, Ashim Purkayastha, GR Iranna, Jitish Kallat, Nandalal Bose, Rummana Hussain, Shakuntala Kulkarni.

Venue: Arsenale

 

INDONESIA

Lost Verses

Commissioner: Ricky Pesik & Diana Nazir, Indonesian Agency for Creative Economy.

Curator: Asmudjo Jono Irianto. Exhibitors: Handiwirman Saputra and Syagini Ratna Wulan.

Venue: Arsenale

 

IRAN (Islamic Republic of)

of being and singing

Commissioner: Hadi Mozafari, General Manager of Visual Arts Administration of Islamic Republic of Iran. Curator: Ali Bakhtiari.

Exhibitors: Reza Lavassani, Samira Alikhanzadeh, Ali Meer Azimi.

Venue: Fondaco Marcello, San Marco 3415

 

IRAQ

Fatherland

Commissioner: Fondazione Ruya. Curators: Tamara Chalabi, Paolo Colombo.

Exhibitor: Serwan Baran.

Venue: Ca’ del Duca, Corte del Duca Sforza, San Marco 3052

 

IRELAND

The Shrinking Universe

Commissioner: Culture Ireland. Curator: Mary Cremin. Exhibitor: Eva Rothschild.

Venue: Arsenale

 

ISRAEL

Field Hospital X

Commissioner: Michael Gov, Arad Turgeman. Curator: Avi Lubin. Exhibitor: Aya Ben Ron.

Venue: Giardini

 

ITALY

Commissioner: Federica Galloni, Direttore Generale Arte e Architettura Contemporanee e Periferie Urbane, Ministero dei Beni e delle Attività Culturali. Curator: Milovan Farronato.

Exhibitors: Enrico David, Liliana Moro, Chiara Fumai.

Venue: Padiglione Italia, Tese delle Vergini, Arsenale

 

IVORY COAST

The Open Shadows of Memory

Commissioner: Henri Nkoumo. Curator: Massimo Scaringella. Exhibitors: Ernest Dükü, Ananias Leki Dago, Valérie Oka, Tong Yanrunan.

Venue: Castello Gallery, Castello 1636/A

 

JAPAN

Cosmo-Eggs

Commissioner: The Japan Foundation. Curator: Hiroyuki Hattori. Exhibitors: Motoyuki Shitamichi, Taro Yasuno, Toshiaki Ishikura, Fuminori Nousaku.

Venue: Giardini

 

KIRIBATI

Pacific Time - Time Flies

Commissioner: Pelea Tehumu, Ministry of Internal Affairs. Curators: Kautu Tabaka, Nina Tepes. Exhibitors: Kaeka Michael Betero, Daniela Danica Tepes, Kairaken Betio Group; Teroloang Borouea, Neneia Takoikoi, Tineta Timirau, Teeti Aaloa, Kenneth Ioane, Kaumai Kaoma, Runita Rabwaa, Obeta Taia, Tiribo Kobaua, Tamuera Tebebe, Rairauea Rue, Teuea Kabunare, Tokintekai Ekentetake, Katanuti Francis, Mikaere Tebwebwe, Terita Itinikarawa, Kaeua Kobaua, Raatu Tiuteke, Kaeriti Baanga, Ioanna Francis, Temarewe Banaan, Aanamaria Toom, Einako Temewi, Nimei Itinikarawa, Teniteiti Mikaere, Aanibo Bwatanita, Arin Tikiraua.

Venue: European Cultural Centre, Palazzo Mora, Strada Nuova 3659

 

KOREA (Republic of)

History Has Failed Us, but No Matter

Commissioner: Arts Council Korea. Curator: Hyunjin Kim. Exhibitors: Hwayeon Nam, siren eun young jung, Jane Jin Kaisen.

Venue: Giardini

 

KOSOVO (Republic of)

Family Album

Commissioner: Arta Agani. Curator: Vincent Honore. Exhibitor: Alban Muja.

Venue: Arsenale

 

LATVIA

Saules Suns

Commissioner: Dace Vilsone. Curators: Valentinas Klimašauskas, Inga Lāce.

Exhibitor: Daiga Grantiņa.

Venue: Arsenale

 

LITHUANIA

Sun & Sea (Marina)

Commissioner: Rasa Antanavičıūte. Curator: Lucia Pietroiusti.

Exhibitors: Lina Lapelyte, Vaiva Grainyte and Rugile Barzdziukaite.

Venue: Magazzino No. 42, Marina Militare, Arsenale di Venezia, Fondamenta Case Nuove 2738c

 

LUXEMBOURG (Grand Duchy of)

Written by Water

Commissioner: Ministry of Culture of Luxembourg.

Curator: Kevin Muhlen. Exhibitor: Marco Godinho.

Venue: Arsenale

 

NORTH MACEDONIA (Republic of )

Subversion to Red

Commissioner: Mira Gakina. Curator: Jovanka Popova. Exhibitor: Nada Prlja.

Venue: Palazzo Rota Ivancich, Castello 4421

 

MADAGASCAR ***

I have forgotten the night

Commissioner: Ministry of Communication and Culture of the Republic of Madagascar. Curators: Rina Ralay Ranaivo, Emmanuel Daydé.

Exhibitor: Joël Andrianomearisoa.

Venue: Arsenale

 

MALAYSIA ***

Holding Up a Mirror

Commissioner: Professor Dato’ Dr. Mohamed Najib Dawa, Director General of Balai Seni Negara (National Art Gallery of Malaysia), Ministry of Tourism, Arts and Culture of Malaysia. Curator: Lim Wei-Ling. Exhibitors: Anurendra Jegadeva, H.H.Lim, Ivan Lam, Zulkifli Yusoff.

Venue: Palazzo Malipiero, San Marco 3198

 

MALTA

Maleth / Haven / Port - Heterotopias of Evocation

Commissioner: Arts Council Malta. Curator: Hesperia Iliadou Suppiej. Exhibitors: Vince Briffa, Klitsa Antoniou, Trevor Borg.

Venue: Arsenale

 

MEXICO

Actos de Dios / Acts of God

Commissioner: Gabriela Gil Verenzuela. Curator: Magalí Arriola. Exhibitor: Pablo Vargas Lugo.

Venue: Arsenale

 

MONGOLIA

A Temporality

Commissioner: The Ministry of Education, Culture, Science and Sports of Mongolia.

Curator: Gantuya Badamgarav. Exhibitor: Jantsankhorol Erdenebayar with the participation of traditional Mongolian throat singers and Carsten Nicolai (Alva Noto).

Venue: Bruchium Fermentum, Calle del Forno, Castello 2093-2090

 

MONTENEGRO

Odiseja / An Odyssey

Commissioner: Nenad Šoškić. Curator: Petrica Duletić. Exhibitor: Vesko Gagović.

Venue: Palazzo Malipiero (piano terra), San Marco 3078-3079/A, Ramo Malipiero

 

MOZAMBIQUE (Republic of)

The Past, the Present and The in Between

Commissioner: Domingos do Rosário Artur. Curator: Lidija K. Khachatourian.

Exhibitors: Gonçalo Mabunda, Mauro Pinto, Filipe Branquinho.

Venue: Palazzo Mora, Strada Nova, 3659

 

NETHERLANDS (The)

The Measurement of Presence

Commissioner: Mondriaan Fund. Curator: Benno Tempel. Exhibitors: Iris Kensmil, Remy Jungerman. Venue: Giardini

 

NEW ZEALAND

Post hoc

Commissioner: Dame Jenny Gibbs. Curators: Zara Stanhope and Chris Sharp.

Exhibitor: Dane Mitchell.

Venue: Palazzina Canonica, Riva Sette Martiri

 

NORDIC COUNTRIES (FINLAND - NORWAY - SWEDEN)

Weather Report: Forecasting Future

Commissioner: Leevi Haapala / Museum of Contemporary Art Kiasma / Finnish National Gallery, Katya García-Antón / Office for Contemporary Art Norway (OCA), Ann-Sofi Noring / Moderna Museet. Curators: Leevi Haapala, Piia Oksanen. Exhibitors: Ane Graff, Ingela Ihrman, nabbteeri.

Venue: Giardini

 

PAKISTAN ***

Manora Field Notes

Commissioner: Syed Jamal Shah, Pakistan National Council of the Arts, PNCA.

Curator: Zahra Khan. Exhibitor: Naiza Khan.

Venue: Tanarte, Castello 2109/A and Spazio Tana, Castello 2110-2111

 

PERU

“Indios Antropófagos”. A butterfly Garden in the (Urban) Jungle

Commissioner: Armando Andrade de Lucio. Curator: Gustavo Buntinx. Exhibitors: Christian Bendayán, Otto Michael (1859-1934), Manuel Rodríguez Lira (1874-1933), Segundo Candiño Rodríguez, Anonymous popular artificer.

Venue: Arsenale

 

PHILIPPINES

Island Weather

Commissioner: National Commission for Culture and the Arts (NCCA) / Virgilio S. Almario.

Curator: Tessa Maria T. Guazon. Exhibitor: Mark O. Justiniani.

Venue: Arsenale

 

POLAND

Flight

Commissioner: Hanna Wroblewska. Curators: Łukasz Mojsak, Łukasz Ronduda.

Exhibitor: Roman Stańczak.

Venue: Giardini

 

PORTUGAL

a seam, a surface, a hinge or a knot

Commissioner: Directorate-General for the Arts. Curator: João Ribas. Exhibitor: Leonor Antunes.

Venue: Fondazione Ugo e Olga Levi Onlus, Palazzo Giustinian Lolin, San Marco 2893

 

ROMANIA

Unfinished Conversations on the Weight of Absence

Commissioner: Attila Kim. Curator: Cristian Nae. Exhibitor: Belu-Simion Făinaru, Dan Mihălțianu, Miklós Onucsán.

Venues: Giardini and New Gallery of the Romanian Institute for Culture and Humanistic Research (Campo Santa Fosca, Palazzo Correr, Cannaregio 2214)

 

RUSSIA

Lc 15:11-32

Commissioner: Semyon Mikhailovsky. Curator: Mikhail Piotrovsky. Exhibitors: Alexander Sokurov, Alexander Shishkin-Hokusai.

Venue: Giardini

 

SAN MARINO (Republic of)

Friendship Project International

Commissioner: Vito Giuseppe Testaj. Curator: Vincenzo Sanfo. Exhibitors: Gisella Battistini, Martina Conti, Gabriele Gambuti, Giovanna Fra, Thea Tini, Chen Chengwei, Li Geng, Dario Ortiz, Tang Shuangning, Jens W. Beyrich, Xing Junqin, Xu de Qi, Sebastián.

Venue: Palazzo Bollani, Castello 3647; Complesso dell’Ospedaletto, Castello 6691

 

SAUDI ARABIA

After Illusion بعد توهم

Commissioner: Misk Art Insitute. Curator: Eiman Elgibreen. Exhibitor: Zahrah Al Ghamdi.

Venue: Arsenale

 

SERBIA

Regaining Memory Loss

Commissioner: Vladislav Scepanovic. Curator: Nicoletta Lambertucci. Exhibitor: Djordje Ozbolt.

Venue: Giardini

 

SEYCHELLES (Republic of)

Drift

Commissioner: Galen Bresson. Curator: Martin Kennedy.

Exhibitors: George Camille and Daniel Dodin.

Venue: Palazzo Mora, Strada Nova, 3659

 

SINGAPORE

Music For Everyone: Variations on a Theme

Commissioner: Rosa Daniel, Chief Executive Officer, National Arts Council (NAC).

Curator: Michelle Ho. Exhibitor: Song-Ming Ang.

Venue: Arsenale

 

SLOVENIA (Republic of)

Here we go again... SYSTEM 317

A situation of the resolution series

Commissioner: Zdenka Badovinac, Director Moderna galerija / Museum of Modern Art, Ljubljana. Curator: Igor Španjol. Exhibitor: Marko Peljhan.

Venue: Arsenale

 

SOUTH AFRICA (Republic of)

The stronger we become

Commissioner: Titi Nxumalo, Console Generale. Curators: Nkule Mabaso, Nomusa Makhubu. Exhibitors: Dineo Seshee Bopape, Tracey Rose, Mawande Ka Zenzile.

Venue: Arsenale

 

SPAIN

Perforated by Itziar Okariz and Sergio Prego

Commissioner: AECID Agencia Espanola de Cooperacion Internacional Para El Desarrollo. Ministerio de Asuntos Exteriores, Union Europea y Cooperacion. Curator: Peio Aguirre.

Exhibitors: Itziar Okariz, Sergio Prego.

Venue: Giardini

 

SWITZERLAND

Moving Backwards

Commissioner: Swiss Arts Council Pro-Helvetia: Marianne Burki, Sandi Paucic, Rachele Giudici Legittimo. Curator: Charlotte Laubard. Exhibitors: Pauline Boudry/Renate Lorenz.

Venue: Giardini

 

SYRIAN ARAB (Republic)

Syrian Civilization is still alive

Commissioner/Curator: Emad Kashout. Exhibitors: Abdalah Abouassali, Giacomo Braglia, Ibrahim Al Hamid, Chen Huasha, Saed Salloum, Xie Tian, Saad Yagan, Primo Vanadia, Giuseppe Biasio.

Venue: Isola di San Servolo; Chiesetta della Misericordia, Campo dell'Abbazia, Cannaregio

 

THAILAND

The Revolving World

Commissioner: Vimolluck Chuchat, Office of Contemporary Art and Culture, Ministry of Culture, Thailand. Curator: Tawatchai Somkong. Exhibitors: Somsak Chowtadapong, Panya Vijinthanasarn, Krit Ngamsom.

Venue: In Paradiso 1260, Castello

 

TURKEY

We, Elsewhere

Commissioner: IKSV. Curator: Zeynep Öz. Exhibitor: İnci Eviner.

Venue: Arsenale

 

UKRAINE

The Shadow of Dream cast upon Giardini della Biennale

Commissioner: Svitlana Fomenko, First Deputy Minister of Culture. Curators: Open group (Yurii Biley, Pavlo Kovach, Stanislav Turina, Anton Varga). Exhibitors: all artists of Ukraine.

Venue: Arsenale

 

UNITED ARAB EMIRATES

Nujoom Alghanem: Passage

Commissioner: Salama bint Hamdan Al Nahyan Foundation.

Curators: Sam Bardaouil and Till Fellrath. Exhibitor: Nujoom Alghanem.

Venue: Arsenale

 

UNITED STATES OF AMERICA

Martin Puryear: Liberty

Commissioner/Curator: Brooke Kamin Rapaport. Exhibitor: Martin Puryear.

Venue: Giardini

 

URUGUAY

“La casa empática”

Commissioner: Alejandro Denes. Curators: David Armengol, Patricia Bentancur.

Exhibitor: Yamandú Canosa.

Venue: Giardini

 

VENEZUELA (Bolivarian Republic of)

Metaphore of three windows

Venezuela: identity in time and space

Commissioner/Curator: Oscar Sottillo Meneses. Exhibitors: Natalie Rocha Capiello, Ricardo García, Gabriel López, Nelson Rangelosky.

Venue: Giardini

 

ZIMBABWE (Republic of)

Soko Risina Musoro (The Tale without a Head)

Commissioner: Doreen Sibanda, National Gallery of Zimbabwe. Curator: Raphael Chikukwa. Exhibitors: Georgina Maxim, Neville Starling , Cosmas Shiridzinomwa, Kudzanai Violet Hwami.

Venue: Istituto Provinciale per L’infanzia “Santa Maria Della Pietà”. Calle della Pietà Castello n. 3701 (ground floor)

 

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invited artist :

Lawrence Abu Hamdan (Jordan / Beirut)

Njideka Akunyili Crosby (Nigeria / USA),Halil Altındere (Turkey),Michael Armitage (Kenya / UK),Korakrit Arunanondchai (Thailand / USA),Alex Gvojic (USA),Ed Atkins (UK / Germany / Denmark),Tarek Atoui (Lebanon / France),

Darren Bader (USA),Nairy Baghramian (Iran / Germany,

Neïl Beloufa (France),Alexandra Bircken (Germany),Carol Bove (Switzerland / USA,

Christoph Büchel (Switzerland / Iceland,

Ludovica Carbotta (Italy / Barcelona),Antoine Catala (France / USA),Ian Cheng (USA),George Condo (USA

Alex Da Corte (USA),Jesse Darling (UK / Germany),Stan Douglas (Canada),Jimmie Durham (USA / Germany),Nicole Eisenman (France / USA,

Haris Epaminonda (Cyprus / Germany),Lara Favaretto (Italy),Cyprien Gaillard (France / Germany), Gill (India),Dominique Gonzalez-Foerster (France),Shilpa Gupta (India),Soham Gupta (India),Martine Gutierrez (USA),Rula Halawani (Palestine),Anthea Hamilton (UK),Jeppe Hein (Denmark / Germany),Anthony Hernandez (USA),Ryoji Ikeda (Japan / France),Arthur Jafa (USA),Cameron Jamie (USA / France / Germany),Kahlil Joseph (USA),Zhanna Kadyrova (Ukraine),Suki Seokyeong Kang (South Korea),Mari Katayama (Japan),Lee Bul (South Korea),Liu Wei (China),Maria Loboda (Poland / Germany),Andreas Lolis (Albania / Greece),Christian Marclay (USA / London),Teresa Margolles (Mexico / Spain),Julie Mehretu (Ethiopia / USA),Ad Minoliti (Argentina),Jean-Luc Moulène (France),Zanele Muholi (South Africa),Jill Mulleady (Uruguay / USA),Ulrike Müller (Austria / USA),Nabuqi (China),Otobong Nkanga (Nigeria / Belgium),Khyentse Norbu (Bhutan / India),Frida Orupabo (Norway),Jon Rafman (Canada).Gabriel Rico (Mexico),Handiwirman Saputra (Indonesia),Tomás Saraceno (Argentina / Germany),Augustas Serapinas (Lithuania),Avery Singer (USA),Slavs and Tatars (Germany),Michael E. Smith (USA),Hito Steyerl (Germany),Tavares Strachan (Bahamas / USA),Sun Yuan and Peng Yu (China),Henry Taylor (USA),Rosemarie Trockel (Germany),Kaari Upson (USA),Andra Ursuţa (Romania),Danh Vō (Vietnam / Mexico),Kemang Wa Lehulere (South Africa),Apichatpong Weerasethakul (Thailand) and Tsuyoshi Hisakado (Japan),Margaret Wertheim and Christine Wertheim (Australia / USA) ,Anicka Yi (South Korea/ USA),Yin Xiuzhen (China),Yu Ji (China / Austria)

  

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other Biennale :(Biennials ) :Venice Biennial , Documenta Havana Biennial,Istanbul Biennial ( Istanbuli),Biennale de Lyon ,Dak'Art Berlin Biennial,Mercosul Visual Arts Biennial ,Bienal do Mercosul Porto Alegre.,Berlin Biennial ,Echigo-Tsumari Triennial .Yokohama Triennial Aichi Triennale,manifesta ,Copenhagen Biennale,Aichi Triennale

Yokohama Triennial,Echigo-Tsumari Triennial.Sharjah Biennial ,Biennale of Sydney, Liverpool , São Paulo Biennial ; Athens Biennale , Bienal do Mercosul ,Göteborg International Biennial for Contemporary Art

  

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Thierry Geoffroy / Colonel

Sugar Hill, West Harlem, Manhattan, New York City, New York, United States

 

486-92 Convent Avenue (aka 438-444 West 152nd Street)

 

Borough of Manhattan Tax Map Block 2066, Lot 46

 

Name: Fontenoy

 

Date of Construction: 1905-06 (NB 1297-05)

 

Architect: John Hauser

 

Original Owner/Developer: McKinley Realty and Construction Co.

 

Type: Apartment house Style: Beaux Arts Stories: 5 and basement

 

Materials: Roman brick with limestone base and terra-cotta trim History

 

This apartment building is part of a trio that includes the Iroquois and the Osceola at 480 and 482 Convent Avenue. The building was originally planned with 21 apartments. The McKinley Realty and Construction Co. purchased the property in 1905 and held onto the completed buildings until 1916.

 

Description

 

Stucco basement with altered fenestration; rusticated limestone first story; pale yellow Roman brick with white, glazed terra cotta above; historic areaway pipe railing; building anchored by three window wide rounded comer bay. Convent Avenue facade: ten bays wide with subsidiary bay of small rectangular windows just to the right of the seventh bay; entrance pavilion near center with short stoop with stone wing walls leading to historic glass and iron-grille doors in bay six; Fontenoy carved into panel above door; entrance flanked by pairs of heavy brackets with cartouches supporting a balcony; all window openings rectangular with non-historic sash; bays two, six, and nine on second through fourth stories are set within keyed vertical enframement capped by pediment and ornamented with garland panels; other windows on second through fourth stories with splayed lintels; at either end of facade are terra-cotta ornamental panels - an eared rectangular panel with a cartouche between the second and third stories, and an oval panel with fruit and flowers between the third and fourth stories; quoins at ends of the facade; windows of tower ornamented with full enframements, keystones and garland panels; non- historic store entrance and canopy in basement level of tower. 152nd Street facade: nine bays wide, 152nd Street facade similar to Convent Avenue facade; smaller windows in bay four; bays two and eight with vertical frames; historic wrought-iron fire escape; pressed-metal bracketed comice with garland frieze.

 

The Early History of the Area

 

The development of the property in and around the Hamilton Heights/Sugar Hill Northwest Historic District was influenced both by the natural geography of the area and by the pattern of land subdivision extending back to the seventeenth century. The district is located on high ground just west of the steep escarpment that separates the '‘Heights” from the Harlem Plain to the east. These cliffs run north from about 110th Street almost to the northern tip of Manhattan Island with only a few natural breaks. They are of solid Manhattan schist, in contrast to the easily eroded Inwood limestone on the lowlands.

 

During the eighteenth and early nineteenth centuries, estates were laid out to the north and south of the Hamilton Heights/Sugar Hill Northwest Historic District; the land within the district never became part of such an assemblage. Rather, it was farmland that, after passing through several hands, was opened for development. In 1624, the first European settlers arrived in the Dutch colony of the New Netherlands. In order to encourage settlement in the New Netherlands, the West India Company, which had the exclusive right to property, provided immigrants with large land grants. In June 1639, Captain Jochiem Pietersen Kuyter arrived in New Amsterdam, the major settlement in the New Netherlands, from Holstein, Denmark. Kuyter was given a large land grant in northern Manhattan, along the Harlem River, extending west as far as what is now St. Nicholas Avenue. Reginald Pelham Bolton notes in his history of the Washington Heights neighborhood that “a title to the contiguous wooded upland seems to have been claimed by the settler, so that the hill became known in all the early records of the township of New Harlem, as Jochem [sic] Pieter’s Hills.” Thus, Kuyter was the first European to claim ownership of the property within the Hamilton Heights/Sugar Hill Northwest Historic District.

 

Kuyter was killed during an Indian attack in 1654 and when Dutch governor Peter Stuyvesant established the village of New Harlem in 1658, land was to be sold for the benefit of Kuyter’s heirs and creditors. The lowlands near the Harlem River were divided into village and farm plots, but the heights (Jochem Pieter’s Hills) was not part of this early land division, and instead was regarded as common land.

 

In 1691, the residents of Harlem decided to subdivide the common lands of Jochiem Pieter’s Hills into parcels of approximately equal size, with village residents drawing lots in order to acquire the property. The land included most of the property between what is now St. Nicholas Avenue and the Hudson River from about 133rd to 162nd Streets, as well as some property to the east of St. Nicholas Avenue. Most of the historic district, west of St. Nicholas Avenue, was included in allotment No. 14, which was acquired by Jan Dyckman.

 

Jan Dyckman was an immigrant from Westphalia (now part of Germany) who first became a land holder in Harlem in 1666. By the time that Jan Dyckman died in 1715 ownership of his property had been conveyed to his son Gerrit. It is probably Gerrit who erected a farmhouse that stood on St. Nicholas Avenue between 151st and 152nd Streets, at least until the late nineteenth century. Gerrit died in 1729 and the property was held by his widow until it was passed on to Gerrit’s son, Jan Dykman (he dropped the “c”). Dykman sold the entire property on November 13, 1767 to John Watkins.

 

The eastern portion of the historic district was subdivided as a result of an act passed by the governor, council, and general assembly of New York in 1708 to partition the remaining common lands of Harlem. The blockfronts of the historic district along the east side of St. Nicholas Avenue and the west side of St. Nicholas Place were part of allotment No. 19 of the fourth division, subdivided in 1711-12. This plot was acquired by Captain Charles Congreve, an English gentleman who came to New York to serve Governor Combury. Congreve sold the property in December 1713 to Jonathan Waldron. The property passed to his son Samuel and then to the Dykman family and was sold, along with the Dykman property to the west, to John Watkins. In 1776, during the Revolutionary War, American forces constructed their second line of defense, including a series of earthworks, on 153rd Street, across Watkins’s property.

 

Jonathan Watkins extended the size of his holdings by purchasing lots 15 and 16 to the north, eventually incorporating 142!/2 acres. In order to purchase his property, Watkins borrowed money from General John Maunsell whose wife was a relative. The Maunsell’s owned the property to the

 

south. In 1793, the Maunsell’s foreclosed on Watkins, but continued to allow his family to live on the property. Mrs. Maunsell died in 1815 and bequeathed her farm to John Watkins’s three children. Dr. Samuel Watkins acquired the property to the north, which includes the southwest comer of St. Nicholas Avenue and West 155th Street, in the historic district. The bulk of the historic district is located on land acquired by one of John Watkins’ two daughters, Elizabeth Duncan, widow of Robert Duncan or Lydia Beekman, the wife of James Beekman.

 

The development of the farmland in the historic district contrasts with the appearance, in the eighteenth and early nineteenth centuries, of estates owned by wealthy New Yorkers to the north and south. These estates were erected on the high ground in northern Manhattan, taking advantage of the area’s picturesque views over the Hudson and Harlem Rivers and its cooling breezes. To the south of the historic district was Pinehurst, the 110-acre estate of Samuel Bradhurst, with its elegant Federal style mansion (demolished), while south of that was the Grange, the 1801-02 home of Alexander Hamilton (a designated New York City Landmark). To the north of the district was Mount Morris, the eighteenth-century villa of British military officer Roger Morris (1765; a designated New York City Landmark), which was used by General George Washington as his headquarters in September and early October 1776.

 

The farmers and estate owners on the Heights reached New York City via the King’s Way, renamed King’s Bridge Road (or Kingsbridge Road) after the opening of the King’s Bridge over the Harlem River in the 1690s. This road, dating back to the seventeenth century, connected New Amsterdam/New York with outlying regions to the north. The Commissioner’s Plan of 1811, which laid out the grid of rectangular blocks over Manhattan Island, from 1st Street to 155th Street, called for the elimination of the Kingsbridge Road. However, since it would be many decades before the grid of streets was actually laid out in northern Manhattan and this road was heavily used, it remained. In 1867, the Commissioners of Central Park, who, in the previous year, had been given jurisdiction by the New York State Legislature over altering the street grid and laying out streets in northern Manhattan, prepared a map of new streets that included St. Nicholas Avenue.

 

The commissioners referred to it as the “Avenue St. Nicholas.” Convent Avenue was also an addition to the 1811 grid plan. As planned in 1866, Convent Avenue terminated at 145* Street, but by 1892 it had been pushed farther north, angling slightly northeast at 150th Street and terminating when it joins St. Nicholas Avenue at West 152nd Street. The other streets in the historic district are those at the northernmost edge of the 1811 grid plan, including St. Nicholas Place which is actually a portion of Ninth Avenue (Columbus Avenue).

 

The earliest urban intrusion into the rural character of the district was the construction of the Croton Aqueduct in the 1830s, which brought fresh water from northern Westchester County to New York City. The route of the aqueduct cuts across the district. The aqueduct entered Manhattan over High Bridge, at 174th Street. The aqueduct then ran south through what is now Highbridge Park until about 158th Street. At 158th Street, the aqueduct crossed beneath what is now Edgecombe Avenue, then continued south, cutting through several blocks and turning southwest beneath St. Nicholas Avenue at about 154th Street. The aqueduct route then traverses the southeast comer of the block between St. Nicholas and Amsterdam Avenues and 154th and 153rd Streets in the historic district and diagonally across the block directly to the south before reaching Amsterdam Avenue and continuing south towards the receiving reservoir in Central Park. The aqueduct’s route through the historic district is evident since this undeveloped property has determined the eccentric shape of buildings on adjacent properties.

 

In the 1850s, property within the historic district left the hands of the early landholding families when the Beekman and Duncan holdings, extending as far west as the Hudson River, were sold to Richard F. Carman. The area soon became known as Carmansvilie. Carman built a few houses on the property, close to the river and to the Hudson River Railroad’s Carmansville station at 152nd Street. Carman died in 1867 and inl880 his holdings were divided into 257 lots that were sold for $181,609. Buyers, however, refused to take title to the property because of legal difficulties and a second sale, registering only $67,809, took place in 1881. The property was soon subdivided into smaller land holdings, leading eventually to the development of a residential neighborhood. Speculative Development in the Historic District

 

Development in Washington Heights and other northern Manhattan neighborhoods, including the Upper West Side, Upper East Side, and Harlem, was inhibited by a lack of mass transit facilities permitting people to live in these areas and easily commute to jobs, shops, and places of entertainment that were located several miles to the south. In 1878 and 1879, elevated rail lines were extended north along Second and Third Avenues on the east side and along Ninth Avenue (Columbus Avenue), as far north as 110th Street, continuing north on Eighth Avenue to 155th Street, on the west side. This resulted in the earliest speculative development in the district, the construction of a row of six houses at 450-460 West 153rd Street in 1881. With only a few exceptions, all of the row houses and apartment buildings in the historic district were erected as speculative ventures.

 

The section of Washington Heights, south of 155th Street, seemed to be a natural location for first-class development. The area was, as the Real Estate Record noted, “a very salubrious one.” The magazine reported on the area’s high ground, fine views, and “pure and bracing atmosphere.” Nevertheless, development south of 155th Street proceeded slowly. Although the elevated station at 155th Street was close to the property in the historic district, it was virtually inaccessible because of its location below the cliff east of St. Nicholas Place.

 

In order to reach the station from Washington Heights, a potential commuter would have had to ascend and descend between eighty and ninety stairs each day. The Real Estate Record commented that residents were “compelled to do this or walk down to the 145th street station at 8th avenue, or take the cable car to 125th street.” The difficulty in actually reaching the 155th Street station from the Heights inhibited speculative development; “this has been the reason why Washington Heights has not been improved more than it has,” charged the Real Estate Record in 1890. The 1881 row of six houses was followed, in 1882, by a single mansion (demolished); in 1883, one row of eleven houses (one has been demolished) were erected; in 1884, a single row house and a row of four (demolished); in 1886, three row houses and a related apartment building; in 1887, a single mansion; and in 1889, a single row house. By the end of the decade the streets of the historic district were lined with scattered rows, a single apartment building (468 West 153rd Street), and a few freestanding houses, most predating the period of speculative development.

 

While development on Washington Heights was slow during the 1880s, land values rose rapidly since it was obvious that development pressures would eventually lead to large-scale development. In its survey of conditions on Washington Heights in 1890, the Real Estate Record reported that:

 

Within the last five or ten years many changes have taken place in the value of vacant lots on Washington Heights. Less than a decade ago lots could be purchased for a few hundred dollars in a greater portion of that section of the city; at this moment it would be difficult to find any lots that could be purchased at that figure. Indeed, thousands of dollars are now the asking price, where it was formerly hundredsf

 

This article also noted that “there is probably no finer residence section on the Heights than St. Nicholas avenue and St. Nicholas place, between 145th and 155th streets,” an area that, within the historic district, already contained two rows.

 

Access to the neighborhood improved with the construction of a short-lived cable-car railway on Tenth (now Amsterdam) Avenue in the late 1880s. The Real Estate Record maintained that by riding on the cable car “it is possible to travel more quickly ... from 155th street and 10th avenue to City Hall than to get from the City Hall to 125th Street and 3rd avenue [on the elevated railroad].”

 

In the 1880s, the recently established Washington Heights Taxpayers’ Association and other civic-minded groups began a campaign to solve the transit problem in lower Washington Heights by advocating the construction of a viaduct that would link the Heights to the elevated station at 155th Street. In 1886, the Commissioner of Public Works announced plans to construct a steel viaduct across 155th Street, linking 155th Street at St. Nicholas Place with the elevated station and with the Central Bridge (now Macomb’s Dam Bridge; the bridge and viaduct ensemble are a designated New York City Landmark). This ambitious scheme, begun in 1890 and completed in 1895, also improved vehicular circulation in northern Manhattan, linking the Bronx to northern Harlem and Washington Heights.

 

As construction proceeded on the viaduct, the number of buildings under construction in the historic district slowly increased, leading to the development of the middle-class neighborhood that survives today. In 1890, a row of three houses and a single row house were erected; in 1892, a row of five and another single row house; in 1893, a row of five; and ini894, a row of two and another of eight. After the completion of the viaduct, many new row houses were constructed and these were joined by the beginning of large-scale apartment house development. In fact, as early as 1895, in an article focusing on the row at 43-57 St. Nicholas Place, the Real Estate Record noted that “the transformation of what was once the old-fashioned village of Carmansville into one of the residence portions of New York City has gone on so rapidly that but very few of the rural characteristics remain about it... .These [improvements] have been either the builder of first-class residences who sold his houses to professional and business men for their own occupation, or wealthy merchants and manufacturers who purchased plots and built for their own use.”

 

Almost all of the construction prior to the opening of the viaduct was row houses. However, the viaduct increased the convenience of the neighborhood, undoubtedly also increasing land values. This resulted in the beginning of large-scale apartment house construction in and just outside of the historic district. In fact, ini895, three apartment buildings were erected in the district. These were followed, in 1897, by eight apartment buildings and a single row house. Construction in the district peaked in 1898, with the construction of fifteen row houses in four separate rows, as well as three apartment buildings. Nineteen additional apartment buildings and one store were constructed in the district between 1901 and 1924.

 

Between 1881 and 1898, sixty-five row houses were erected in the historic district, fifty-nine of which are extant. These row houses exemplify the speculative development that created New York’s middle- and upper-middle-class row house neighborhoods in the last decades of the nineteenth century. Almost ail of these houses were planned by speculative developers who purchased the land, hired an architect, and erected fashionable houses that could be rapidly and profitably sold to affluent households.

 

Since speculative building was, as its name suggests, a risky business, it was important that the new homes be provided with the design and infrastructure amenities that affluent buyers demanded. Thus, most of the row houses in the Hamilton Heights/Sugar Hill Northwest Historic District are on lots of a relatively generous size. They are faced with high-quality face brick, or with brownstone or limestone, and are ornamented with stone or terra cotta. Inside, the houses were provided with up-to-date features such as ornate woodwork, often featuring different woods in each room, patterned parquet floors, handsome fireplace mantles, and modem plumbing, lighting, and heating. The Real Estate Record described the row at 43-57 St. Nicholas Place in 1895:

 

These houses are built on the excellent American basement plan, with dimensions of from 17 to 22 feet by 50 to 55 feet, on lots 65 to 75 feet.

 

They are designed, while affording the necessary comforts and conveniences, to meet different views and wishes as to the sizes of houses desired. The fronts are a very elegant design in light pressed brick and limestone, and the interiors are variously arranged and fitted. The general plan embraces servants’ and family entrances, reception rooms, kitchens and laundries on the ground floor; parlor, foyer, dining-room and butler's pantry on the first floor, and bedrooms, dressing-rooms, bath-rooms, and servants-quarters, closets, etc., on the two floors above. The arrangement of rooms is perfect and satisfactory. The trim and fittings are varied in detail, thoroughly modem andfirst-class in every respect. These houses are carefully and substantially built, and impress the visitor, not only with the conscientiousness bestowed on them in this matter, but also in the care exercised to produce a house perfect in artistic as well as practical details.

 

Row houses in the district were designed in a succession of popular revival styles. The earliest row in the historic district, 450-460 West 153rd Street, was designed in the Neo-Grec style, which, at the time the row was constructed, in 1881, was just beginning to lose popularity. These six houses, two with brownstone facades and four with brick facades, are ornamented with the angular forms and incised detail that characterizes the style. Some of the finest houses erected in the historic district in the 1880s were designed in the newly-fashionable Queen Anne style. The three row houses at 462-466 West 153rd Street and the adjoining apartment building at 468 West 153rd Street, all designed in 1886, exemplify the finest characteristics of Queen Anne design. This quirky row is asymmetrically massed, with richly textured facades of deep red brick, rock-faced and smooth brownstone, highlighted with terra-cotta ornament; stained-glass windows; complex, multi-paneled wood doors; and pressed-metal cornices.

 

By the 1890s, the Queen Anne style had been supplanted in popularity by row houses with Neo-Renaissance or Beaux-Arts style facades. The Neo-Renaissance row houses, such as 846-854 St. Nicholas Avenue, are faced either in brownstone or limestone, arranged in symmetrical rows, and ornamented with Renaissance-inspired carved detail. This carving is often extremely elaborate, featuring foliage, animals, human heads, and monsters. The detail on most of these houses is loosely based on Italian Renaissance precedents, although one row, Clarence True’s eight houses at 43-57 St. Nicholas Place, adapt Northern Renaissance features to the requirements of late nineteenth-century New York row houses. Most of the more sculptural Beaux-Arts row houses, such as 869- 875 St. Nicholas Avenue and 402-414 West 154th Street, are faced in limestone, and feature elaborate carved detail including three-dimensional cartouches, shields, and shells.

 

The row houses in the historic district were erected just before rising land values and increasing costs made row house development prohibitively expensive. Thus, they are representative of the last generation of single-family row houses erected in Manhattan. Many of the row houses in the district represent the traditional New York form, with a high stoop and raised basement. These houses have their main entrance on the parlor floor and a service entrance tucked beneath the stoop. The windows of the basement, set at or just below the level of the sidewalk, are always protected by iron window guards. The facade at the entrance and parlor level is generally more ornate than the upper levels and is often articulated by windows that are taller or more highly decorated than those above.

 

Development in the historic district occurred during a period when architects and developers were beginning to experiment with the design of row houses without high stoops. Thus, several rows in the district, notably those designed by Clarence True at 43-57 St. Nicholas Place and 842- 844 St. Nicholas Avenue, are examples of the American basement plan; True was an active proponent of this type of plan. On these houses, the main entrance is in the center of the facade, at or just above the sidewalk. This entrance leads to an interior stair hall with the stair leading up to the parlor floor. To the side of the main entrance is a narrow service entrance that opens into a passage leading to the kitchen and service areas of the house, located to the rear.

 

Many of the architects who worked in the historic district in the late nineteenth century specialized in speculative row house design. Little is known about architects such as Julius Boekell, John C. Bume, Henri Fouchaux, W. H. C. Homum, Neville & Bagge, and James Stroud, but they probably had little formal training; rather, they probably trained in the offices of established practitioners, before setting up their own offices. Yet, these architects were proficient in providing well-planned dwellings at the reasonable costs expected by developers. Some of these architects, including Neville & Bagge, Fouchaux, and Hauser, had offices in northern Manhattan, convenient to the developing residential neighborhoods. A few were better known and better trained, notably the Ecole des Beaux-Arts trained C. P. H. Gilbert, who designed a row of three houses in 1890 on West 152nd Street, a decade before he became a favored architect of New York’s social and financial elite, and Clarence True, who, as an architect and a developer, was responsible for some of the finest row houses on the Upper West Side. The architects who designed the row houses in this historic district not only worked in the Sugar Hill area, but also were responsible for many rows in Harlem, on the Upper West Side, and in other late nineteenth century row house neighborhoods.

 

There are thirty-three apartment buildings in the historic district. The first apartment building appeared surprisingly early in the area’s history. It was erected in 1886, at 468 West 153rd Street, as a companion to three adjoining row houses, and was planned with a single apartment on each floor. It was not until 1895, with the opening of the 155th Street Viaduct and its connection to the elevated station, that other apartment buildings were erected. The early apartment buildings, including three erected in 1895 and eight in 1897, were all five-story walkup structures. These early buildings are examples of French flats, a type of middle-class apartment house erected in the final decades of the nineteenth century. Unlike tenements, with their inadequate plumbing and lighting, tiny toilets that were often located off of the public hall, and their plans with rooms adjoining one another without private interior halls, the modestly-scaled apartments of French flats had up-to-date plumbing, private toilets, and private halls.

 

An indicator of the economic class of the early occupants of these buildings is the fact that most of the residents of French flats, such as those at 828, 830, and 832 St. Nicholas Avenue, employed a single live-in servant. The French flats erected in the late 1890s have ornate Renaissance-inspired facades of brick with limestone bases and terracotta trim. Apartment house construction in the historic district continued into the first decades of the twentieth century, with most developers choosing to erect five-story walk-up buildings. In fact, of the thirty-three apartment houses in the district, over two thirds are walkups. The first elevator apartment buildings were 849, 853, and 855 St. Nicholas Avenue, erected in 1898. Half of the apartment buildings in the district, including all of the largest buildings, were erected after the Interborough Rapid Transit (IRT) Company’s subway line opened beneath Broadway, a block west of the historic district, in 1904. The opening of this subway provided a more rapid connection between Washington Heights/Sugar Hill and Downtown business areas than the elevated line.

 

Stylistically, the twentieth-century apartment buildings are an eclectic group, with boldly- ornamented Beaux-Arts style buildings, including 849-853 and 889 St. Nicholas Avenue and 480, 482, and 486 Convent Avenue; Colonial Revival style structures with red brick facades and eighteenth-century detail, such as 820-824 St. Nicholas Avenue, 464 West 152nd Street, and 465 West 152nd Street; and Neo-Gothic style structures, with their pointed-arch detail, such as the apartment house at 429 West 154th Street.

 

The architects commissioned to design the apartment houses in the historic district were, like the row house architects, generally men who specialized in this type of speculative design. In fact, two of the apartment house architects, Janes & Leo and Neville & Bagge, were also prominent row house designers (Neville & Bagge designed rows on West 153 and 154 Streets, in this district). Work by architects such as Henry Andersen, Moore & Landsiedel, Gross & Kleinberger, Janes & Leo, and John Hauser can be found in other Manhattan neighborhoods.

 

The three architects responsible for the largest number of early twentieth-century apartment houses in Manhattan, George Pelham and the firms of Neville & Bagge and Schwartz & Gross, are all represented in the district. The final apartment house erected in the district, the 1922 building at 881 St. Nicholas Avenue, is a modest design by Rosario Candela, one of the most prominent apartment house designers in the city. As with the architects who specialized in row house construction, the apartment house specialists also lacked the most sophisticated training, but they were of extraordinary importance in the creation of the visual character of the city’s residential neighborhoods.

 

The developers of many late nineteenth- and early twentieth-century apartment houses chose to give their buildings names at the time of their construction. These included romantic-sounding Indian names (Iroquois and Osceola); elegant-sounding English names (Pembroke, Roxbury, and Kinghaven); and geographically appropriate names (Grand View). The names, sometimes carved onto the facades, but often forgotten today, were chosen as marketing tools that would attract potential renters to the building. Many of these builders did not retain ownership of the buildings for long. Instead they sold the buildings, almost as soon as they were completed, to what the real estate community referred to as “investors.” These investors sought to profit over the long term by collecting rents.

 

The final building erected in the historic district is the district’s only institutional structure, the William McKinley Masonic Lodge, now the Prince Hall Masonic Lodge, erected in 1924-25. This austere Classical Revival style structure is a reflection of the fact that as residential neighborhoods developed, the institutions that served area residents generally followed.

 

Residents of the Historic District

 

Since the initial development of the historic district, the row houses and apartment buildings have seen a succession of residents of varying backgrounds. As was typical of the city’s late nineteenth-century row house neighborhoods, the row houses in the Hamilton Heights/Sugar Hill Northwest Historic District generally were home to upper middle-class business and professional families — stock brokers, builders, manufacturers, doctors, lawyers, editors, insurance dealers, etc. Most of these residents owned their homes, although a few were rented. Residents who were American bom were in the majority. Among the foreign-bom heads of household were successful emigrants from Germany, Austria, Ireland, and Scotland. All of the homeowners and renters were white. Households ranged in size, with many quite large, including children, parents, and other relatives, and at least one and up to three servants in almost each home. The servants, almost all young women, were generally emigrants, including those from Ireland, Scotland, Germany, Switzerland, and Sweden.

 

The only African-American residents of the district in 1900 were a few women who were live-in servants. Most of these women had moved to New York from Virginia, Maryland, and other states in the upper south; a few were emigrants from the West Indies. Typical households are those of Louis Rosenfeld, a New York-born leather merchant of German parentage, who lived at 887 St. Nicholas Avenue with his wife (also bom in New York to Germ an-emigrant parents), four sons (two in the export business and two students), and two Irish-emigrant servants, age 20 and 23; Charles Brahe (or Brake), the manager of a clock company, who was bom in New York to German parents and lived at 464 West 153rd Street with his wife, two sons, daughter, mother-in-law, sister-in-law, and a thirty-five year old African-American servant who was bom in Pennsylvania to parents from Maryland; and New York bom developer Charles Judson, who lived at 842 St. Nicholas Avenue, one of a pair of houses that he had built in 1894-95, with his wife, two young daughters, and two servants from Ireland. Only a few of the row house residents rented rooms to boarders. The residents of the early apartment houses in the district were from similar, if less wealthy backgrounds and many of them also had a single live-in servant.

 

By the 1920s, lower Washington Heights had become a less well-to-do neighborhood, as many of the affluent early residents followed the migration of the upper middle-class to the suburbs. The 1925 New York State census records show that many of the row houses remained single family residences, however, more residents, in both the row houses and apartment buildings, rented rooms to lodgers and that a number of the row houses had been subdivided into apartments. For example, 450 West 153rd Street had become a two-family house, while at 462 West 153rd Street, head-of- household Susannah Rennison (an English emigrant), shared the row house with her two daughters, son-in-law, grandson, and six lodgers. In 1925, adult residents were more likely to be immigrants than in 1900 and there were fewer households with servants.

 

Almost all of those residing in the historic district in 1925 were white. However, the demographics of the neighborhood were changing. In 1925 the census records the first building in the district with African-American residents. This was the apartment building at 853 St. Nicholas Avenue between West 152nd and West 153rd Streets. The census records fourteen households - twelve black and two white. Since an integrated apartment building was extremely rare in New York City in the early decades of the twentieth century, it is probable that this was a building in transition. Thus, as the black population of Harlem and Sugar Hill increased, the racial composition of tenants in a building could completely change over the course of a year.

 

The census also records the diversity of the city’s African-American population in 1925. While four of the black households at 853 were headed by a man or woman bom in the United States, seven were headed by emigrants from the British West Indies, and one by an emigrant from Panama. This provides a strong indication of the increasing prominence of West Indians in New York City in the years after World War I. The apartments in this building were not especially large, yet households often consisted of many people - including extended family and lodgers (there were twenty lodgers divided among seven of the apartments).

 

Several apartments housed only three or four people, but there were many with from five to eight residents, and one with eleven people and another with twelve. Among the male heads of household were those employed as an accountant, a fireman, a real estate dealer, and a minister; however, most of the residents were employed in more menial jobs, reflecting the discriminatory nature of the job market in New York. Male residents were employed as painter, porter, elevator operator, bell boy, garage worker, chauffeur, shipping clerk, street cleaner, and counterman, while women who worked outside of the home were employed as servant, stock girl, dressmaker, and machine operator.

 

The arrival of the first African-American residents to a building within the historic district is a reflection of a larger change that was occurring in the population of lower Washington Heights, as it became a primarily black neighborhood known as West Harlem or, more popularly, as Sugar Hill. According to the Encyclopedia of New York City, the name “Sugar Hill” was in use by 1919, a time when few African-Americans actually lived in the area. For those inhabiting crowded tenements and high-priced rooming houses on the Harlem plain, the elevated residential area to the northwest took on a mythic character and, by the 1940s, the area was synonymous with the life of city’s and the nation’s black elite.

 

Ebony magazine reported “Sugar Hill, the green bluff... is so high that all Harlem looks up it, would rather live in its canopied apartments than any place in America. Sugar Hill was perceived as a place where life was sweet, where its residents enjoyed prosperous and comfortable lives. The phrase became part of American culture and in 1931 a musical comedy of the same name opened on Broadway. It represented Sugar Hill “to be the cream - or at least the cafe au lait - of the Harlem residential district.” In later years, “Duke” Ellington and Billy Strayhom, both Sugar Hill residents, celebrated the neighborhood, in “Take the A Train,” (1940) where lyrics urge listeners to “... take the A train ... to go to Sugar Hill,” and in “Sugar Hill Penthouse,” the closing section of “Black, Brown and Beige.” This last piece, which Ellington debuted at Carnegie Hall in January 1944, told the history of the “American Negro” from slavery to modem times.

 

As early as 1922, African-Americans were living on Edgecombe Avenue, to the southeast of the Hamilton Heights/Sugar Hill Northwest Historic District. The New York Amsterdam News, a weekly newspaper popular with black readers, featured advertisements for Sugar Hill buildings in which the neighborhood was promoted as “the Finest and Most Exclusive Section in Harlem.” Everything, however, was not sweet on Sugar Hill. As Claude McKay noted in 1940, “Sugar Hill has the reputation of being the romping ground of the fashionable set. The houses on the hill are more modem, but the rents are exorbitant. . . .Sugar Hill is vinegar sour to many of its residents pinching themselves to meet the high rent.” This may account for the fact that so many Sugar Hill residents leased space in their apartments to lodgers.

 

In 1930, James Weldon Johnson, the noted black writer and educator, described the neighborhood’s changed character. In Black Manhattan he observed:

 

At any rate, there is no longer any apparent feeling against the occupancy of Harlem by Negroes... It has spread to the west and occupies the heights of Coogan’s Bluff overlooking Colonial Park. And to the east and west of this solid Negro area, there is a fringe where the population is mixed, white and coloured. This expansion over the past five years has taken place without any physical opposition, or even any considerable outbreak of antagonistic public sentiment.

 

Johnson’s observation is borne out by the 1930 United States census. By that year almost all of the apartment houses along St. Nicholas Avenue and Convent Avenue had seen their tenant rosters transformed from all white to all black (only three apartment buildings continued to have white tenants). There were, however, no black residents in the buildings to the west of St. Nicholas Avenue and Convent Avenue, and the row houses on St. Nicholas Avenue also retained their white tenancy. On St. Nicholas Place, the easternmost street in the district, four of the seven row houses recorded in the census had black residents. This division along St. Nicholas Avenue between white and black residents may be the reason why the Encyclopedia of New York City records that the western boundary of Sugar Hill was St. Nicholas Avenue.

 

As was already evident in the single building with a black population recorded in the New York State census of 1925, the 1930 census indicates the diversity of New York City’s black community. The buildings along St. Nicholas Avenue, Convent Avenue, and St. Nicholas Place housed black tenants from the British and Dutch West Indies, as well as many American-born residents. Few of the American-born tenants were native to New York City; rather, most had migrated north as part of the great migration from southern states. Jobs continued to be menial, including many railroad workers, elevator operators, and taxi drivers, as well as a number of postal workers (the postal service was one of the first government bureaucracies to employ substantial numbers of black workers). Changes were also occurring in buildings with white tenants. Many more of the row houses had been subdivided into small apartments. For example, all four of the row houses at 869-875 St. Nicholas Avenue, between West 153rd and West 154th Streets had been subdivided by 1930, apparently into studio and one-bedroom units. Although many of the side street row houses remained owner-occupied, single-family residences, others became boarding houses, such as 456 West 152nd Street where the German-born Emma Schneider lived with her daughter and thirteen lodgers, or 454 West 153rd Street, where the Welsh emigrant Evan Morgan shared his home with his wife, daughter, and four lodgers.

 

The change in the character of the historic district’s population may also be a result of the construction of the Independent Line (IND) subway through Sugar Hill. The Independent Subway had a tremendous impact on the area. Approved by the Board of Transportation in 1924, the city- owned transit system included a route with tracks beneath St. Nicholas Avenue. Excavations for this subway began in 1925. Life along the avenue was significantly disrupted by construction and many residents relocated. This may have been one of the reasons why the tenancy of so many buildings changed between 1925 and 1930. Service on the subway line began in September 1932, with an express stop at 145th Street and a local stop at 155th Street. A pair of cast-iron subway entrances is located on the southwest comer of St. Nicholas Avenue and 155th Street, within the boundaries of the historic district. By the 1940s and 1950s, the buildings to the west of St. Nicholas Avenue also opened to black owners and tenants and they too became part of this center of African-American residential life. In fact, between the 1930s and 1950s, several significant figures within New York’s black community moved to houses or apartments within the historic district, including lawyer and political leader Lamar Perkins (889 St. Nicholas Avenue), engineer Leroy Frederic Florant (848 St. Nicholas Avenue), and journalist Thelma Berlock Boozer (479 West 152nd Street).

 

Most of the buildings in the historic district have retained their architectural character to a surprisingly high degree. With its distinguished rows of single-family houses and fine apartment buildings the Hamilton Heights/Sugar Hill Northwest Historic District has remained, for more than a century, one of New York City’s most architecturally distinguished and culturally significant neighborhoods.

1958 KAILUA SHARK ATTACK

  

ON DECEMBER 13, 1958, a large shark believed to be Galeocerdo cuvieri, the tiger shark, was responsible for the death of 15-year-old William (Billy) Weaver in water about 12 feet in depth off Lanikai on the windward (east) coast of the island of Oahu, Hawaii. Although the story of the tragedy was well covered in the local newspapers, a condensed version has been prepared which includes information of interest to scientists who are concerned with factors motivating shark attack. In preparing the account which follows, conflicting stories have been resolved and additional information has been obtained by correspondence and interview with several of the persons directly or indirectly involved. Additional information on shark identification, shark fishing, erc., was supplied by the staffs of the Board of Agriculture and Forestry, Division of Fish and Game, and the Bureau of Commercial Fisheries , Pacific Oceanic Fisheries Inv estigation.

 

DESCRIPTION OF THE INCIDENT

 

A party of six boys including the victim (Billy Weaver) and five friends (Terry Oakland, age 14; Tom Replogle, 14; Garrett Goo, 13; Brook Collins, 10; and Charles Collins, 9) were swimming and surfing about noon off a reef near Twin Islands (Mokulua Island) about % mile off Lanikai (Fig. 1). They had three surfboards which were light green, red and “natural” in color, three air mattresses which were red on one side and blue on the other, and an 8-foot sailboat, without mast or sail, which was white in color and anchored near the reef.

 

1 Contribution No. 125 of the Hawaii Marine Laboratory, University of Hawaii. Manuscript received April 6, 1959. 2 Department of Zoology and Entomology, University of Hawaii.

 

The sky was clear but the water was rough with whitecaps and good-sized waves. The boys kept together; never was one more than 75-100 feet from the others.

 

About 1 p.m. Brook Collins was resting in the boat with his surfboard across it; Charles Collins was resting on his surfboard beside the boat, holding on to the anchor line-he was afraid of the waves after “pearl diving” on one. The four older boys were surfing off the reef. Garrett Goo and Terry Oakland, on air mattresses, and Tom Replogle, on the light green surfboard, caught a wave and rode a short distance. Billy Weaver, on an air mattress, failed to catch the wave. When about 50 yards away, the boys noticed that Weaver was clinging to the mat, apparently in difficulty. On hearing a feeble cry for help, Goo swam over, saw blood in the water, and realized that Weaver had lost a leg. The three boys attempted to support the victim and called to Brook Collins to bring the boat over. After some difficulty in freeing the anchor from the coral, Brook Collins hauled it up and started rowing. As the boat was coming too slowly, Garrett Goo swam to it, climbed aboard, and pushed the surfboard off the boat to make more room for rowing. Brook Collins, standing up in the boat, saw a large shark surface 30 feet away, and screamed “Shark.” The two boys supporting the victim pushed him toward the reef, and swam frantically to the boat. By the time they reached the boat he had disappeared. As they could not approach the spot where he had been last seen without risk of swamping the boat in the waves, the boys rowed to shore and summoned help.

 

A Fire Department rescue squad arrived at 2:30 p.m. and sped to the scene in a borrowed 25-foot Chris-Craft boat. Local residents in other boats joined in the search. The body was finally located by a helicopter crew from Kaneohe Marine Air Station in a hole in the reef seven feet deep, and it was recovered by a local resident, John G. Ferreira, by skin diving. The shark , variously estimated at 15 to 25 feet in length, was still cruising nearby, its dorsal fin about 1 1/2 feet out of the water. Attempts to revive the boy with artificial respiration both on board the boat and on shore were unsuccessful. A deputy coroner stated the shark bite at the knee had completely removed the right leg from the knee joint. The victim died from loss of blood, drowning, shock, or a combination of all three .

 

On December 14, 1958, attempts were made by employees of the Division of Fish and Game and by local residents to capture the shark. The Fish and Game employees set an 8-hook shark set line in the shallow water off the reef where the incident had taken place but without success. In the meantime, Piper Cub pilots searching the area spotted two schools of sharks in the adjacent waters of Kailua Bay (Fig. 1). One group of three large sharks was reported cruising just off Flat Island, 200 yards offshore from the public beach. The second school of about a dozen sharks was spotted on the north end of the bay. Local residents converged on both areas hoping to kill the sharks with high-powered rifles but were unsuccessful.

 

From December 15 through December 17, 1958, under the personal direction of C. Eric Reppun, President, Board of Agriculture and Forestry, and Michio Takata, Director, Division of Fish and Game, the Division’s research vessel “Makua” fished a 24-hook set line (flag line or buoyed longline) offshore from the reef in about 70-80 feet of water (Fig. 1). The catch consisted of three tiger sharks and two sand sharks. Two of the tiger sharks were 12.feet in length and weighed 750-800 pounds; the third was 11 feet in length and weighed 410 pounds. The two sand sharks (Eulamia menisorrah?) were eight to nine feet in length and weighed about 350 pounds

  

IDENTITY OF THE SHARKS

 

It seems most likely that the fatal attack was by a large tiger shark (Galeocerdo cuvieri). One of the searchers described the shark. (to Herbert Mann, Bureau of Commercial Fisheries) as having blotches on its sides and a blunt nose, thus eliminating most other local species including the great white shark (Carcharodon carcharias). Moreover, in the recent six months of shark fishing to assess local abundance, the Division’s ship “Makua” has caught only two species by setline in inshore water (50-120 feet in depth) 34 tiger sharks and 33 sand sharks. The largest tiger shark taken during this period, 14 feet in length and 1,200 pounds in weight, approaches the reputed size of the Lanikai killer. However, an element of uncertainty is introduced by Brook Collins’ observation that the dorsal fin of the shark appeared black along the edge, suggesting some species other than the tiger.

 

COMMENT ON SHARK ATTACK

 

It is noteworthy that the fatal attack occurred before the swimmers were aware that a shark was in the vicinity. If the boys had been skin diving, rather than surfing, they may have discovered its presence. If the shark surfaced prior to the attack, its dorsal fin must have passed unnoticed in the rough surface water. It is noteworthy that three of the four boys exposed to attack were using air mattresses. Manipulation of the mattress in pushing, boarding, and paddling, requires much more activity than does a surfboard. It is possible that the shark was attracted to the area by this unusual commotion. The vicitm is likely to have been threshing his arms and legs extensively while attempting to catch the wave which carried away his companions. Tom Replogle reported that he had seen coconut floats, such as are used to mark fish traps, near the scene of the tragedy. A turtle was also observed nearby. It is possible that the shark was attracted to the area by fish caught in the traps or by the turtle.

Although there is no on-the-spot record of water temperature, it was probably about 23 This temperature was recorded at the time of the tragedy for the salt water system at the Hawaii Marine Laboratory, Kaneohe Bay, some five miles distant. The water is pumped continuously from a depth of about 10 feet.

 

Although quantitative data are not available over a sufficient period of time to measure changes in shark abundance, observations by fishermen and skin divers indicate the abundance has increased in the last few years. This has been attributed to several possible causes:

(1) Cessation of shark fishing because of a recent law (Hawaii Food, Drug and Cosmetic Act, 1941) requiring the labelling of ingredients in Japanese-style fish cake. Although most of the sharks used for this purpose were taken in- cidental to tuna longlining, which is still active, it is possible that the fishermen now cut the leader line when a shark is captured, allowing it to go free. This practice would speed up the handling of the gear when using the recently introduced automatic hauler.

 

(2) Reduction in the inshore fish population , inducing sharks to frequent shallow waters and to become bolder in their search for food. There is not much doubt that the reef fish population is at a low level of abundance because of both commercial and sport fishing pressure. The latter must have increased greatly with the in- troduction of SCUBA diving gear.

 

(3) Increase in shark population for some unknown reason. Possibly an increase in abundance occurred following the war period of reduced effort in the longline fishery.

 

There appears to have been an increase in shark attacks during the past 10 years as com- pared with a previous 60-year period. Of the 5 (perhaps 6) known fatalities since 1886, 3 (including the present) have occurred in the last 10 years. Of the 11 incidents involving injury by sharks since 1886, 5 have occurred in the last 10 years. Whether the increase is due to the increased number of swimmers and consequent increased number of exposures is unknown.

 

PUBLIC REACTION

 

There was immediate and widespread concern PACIFIC SCIENCE, Vol. XIV , April 1960 over the shark incident, together with public demand for action to reduce the hazard. Bounties were offered by a private individual (Bill Wills, $20 each for 10 sharks) and by a radio station (KPOA, $100 per shark over 15 feet, $25 per smaller shark for sharks caught until the end of December in the vicinity of the tragedy ). An action program for reducing shark abundance on a continuing basis was proposed by the Board of Agriculture and Forestry and endorsed by several windward Oahu associations on December 18, 1958. Its activation is contingent on funds to be raised by public subscription . The plans call for a one-vessel, scientifically directed shark fishing program embracing all inshore waters of Oahu. Should this become a reality, efforts will be made to not only control the local shark population but at the same time to gain information on the species composition, abundance, distribution, life history, and behavior of the sharks.

 

The Billy Weaver Shark Control Program was started April 1, 1959, using the vessel “Holokahana I” with Fred J. Inouye as master. Using three units of 24-hook long-line gear, 595 sharks were caught from the inshore waters of Oahu during the remainder of the year. Of these, 71 were tiger sharks.

The palanquin is a class of wheelless vehicles, a type of human-powered transport, for the transport of persons. Examples of litter vehicles include lectica (ancient Rome), kiệu [轎] (Vietnam), sedan chair (Britain), litera (Spain), palanquin (France, India, Ghana), jiao (China), liteira (Portugal), wo (วอ, Chinese style known as kiao เกี้ยว) (Thailand), gama (Korea), koshi, ren and kago [駕籠] (Japan) and tahtırevan (Turkey).

 

Smaller litters may take the form of open chairs or beds carried by two or more carriers, some being enclosed for protection from the elements. Larger litters, for example those of the Chinese emperors, may resemble small rooms upon a platform borne upon the shoulders of a dozen or more people. To most efficiently carry a litter, porters will attempt to transfer the load to their shoulders, either by placing the carrying poles upon their shoulders, or the use of a yoke to transfer the load from the carrying poles to the shoulder.

 

DEFINITIONS

A simple litter, often called a king carrier, consists of a sling attached along its length to poles or stretched inside a frame. The poles or frame are carried by porters in front and behind. Such simple litters are common on battlefields and emergency situations, where terrain prohibits wheeled vehicles from carrying away the dead and wounded.

 

Litters can also be created by the expedient of the lashing of poles to a chair. Such litters, consisting of a simple cane chair with maybe an umbrella to ward off the elements and two stout bamboo poles, may still be found in Chinese mountain resorts such as the Huangshan Mountains to carry tourists along scenic paths and to viewing positions inaccessible by other means of transport.

 

A more luxurious version consists of a bed or couch, sometimes enclosed by curtains, for the passenger or passengers to lie on. These are carried by at least two porters in equal numbers in front and behind, using wooden rails that pass through brackets on the sides of the couch. The largest and heaviest types would be carried by draught animals.

 

Another form, commonly called a sedan chair, consists of a chair or windowed cabin suitable for a single occupant, also carried by at least two porters in front and behind, using wooden rails that pass through brackets on the sides of the chair. These porters were known in London as "chairmen". These have been very rare since the 19th century, but such enclosed portable litters have been used as an elite form of transport for centuries, especially in cultures where women are kept secluded.

 

Sedan chairs, in use until the 19th century, were accompanied at night by link-boys who carried torches. Where possible, the link boys escorted the fares to the chairmen, the passengers then being delivered to the door of their lodgings. Several houses in Bath, Somerset, England still have the link extinguishers on the exteriors, shaped like outsized candle snuffers. In the 1970s, entrepreneur and Bathwick resident, John Cuningham, revived the sedan chair service business for a brief amount of time.

 

ANTIQUITY

In pharaonic Egypt and many oriental realms such as China, the ruler and divinities (in the form of an idol) were often transported in a litter in public, frequently in procession, as during state ceremonial or religious festivals.

 

The ancient Hebrews fashioned the Ark of the Covenant to resemble and function as a litter for the ten commandments and presence of God.

 

In Ancient Rome, a litter called lectica or "sella" often carried members of the imperial family, as well as other dignitaries and other members of the rich elite, when not mounted on horseback.

 

The habit must have proven quite persistent, for the Third Council of Braga in 675 AD saw the need to order that bishops, when carrying the relics of martyrs in procession, must walk to the church, and not be carried in a chair, or litter, by deacons clothed in white.

 

In the Catholic Church, Popes were carried the same way in Sedia gestatoria, which was replaced later by the Popemobile.

 

IN ASIA

CHINA

In Han China the elite travelled in light bamboo seats supported on a carrier's back like a backpack. In the Northern Wei Dynasty and the Northern and Southern Song Dynasties, wooden carriages on poles appear in painted landscape scrolls.

 

A commoner used a wooden or bamboo civil litter (Chinese: 民轎; pinyin: min2 jiao4), while the mandarin class used an official litter (Chinese: 官轎; pinyin: guan1 jiao4) enclosed in silk curtains.

 

The chair with perhaps the greatest importance was the bridal chair. A traditional bride is carried to her wedding ceremony by a "shoulder carriage" (Chinese: 肩輿; pinyin: jiān yú), usually hired. These were lacquered in an auspicious shade of red, richly ornamented and gilded, and were equipped with red silk curtains to screen the bride from onlookers.

 

Sedan chairs were once the only public conveyance in Hong Kong, filling the role of cabs. Chair stands were found at all hotels, wharves, and major crossroads. Public chairs were licensed, and charged according to tariffs which would be displayed inside. Private chairs were an important marker of a person's status. Civil officers' status was denoted by the number of bearers attached to his chair. Before Hong Kong's Peak Tram went into service in 1888, wealthy residents of The Peak were carried on sedan chairs by coolies up the steep paths to their residence including Sir Richard MacDonnell's (former Governor of Hong Kong) summer home, where they could take advantage of the cooler climate. Since 1975 an annual sedan chair race has been held to benefit the Matilda International Hospital and commemorate the practice of earlier days.

 

KOREA

In Korea, royalty and aristocrats were carried in wooden litters called gama. Gamas were primarily used by royalty and government officials. There were six types of gama, each assigned to different government official rankings. In traditional weddings, the bride and groom are carried to the ceremony in separate gamas. Because of the difficulties posed by the mountainous terrain of the Korean peninsula and the lack of paved roads, gamas were preferred over wheeled vehicles.

 

JAPAN

As the population of Japan increased, less and less land was available as grazing for the upkeep of horses. With the availability of horses restricted to martial uses, human powered transport became more important and prevalent.

 

Kago (Kanji: 駕籠, Hiragana: かご) were often used in Japan to transport the non-samurai citizen. Norimono were used by the warrior class and nobility, most famously during the Tokugawa period when regional samurai were required to spend a part of the year in Edo (Tokyo) with their families, resulting in yearly migrations of the rich and powerful (Sankin-kōtai) to and from the capital along the central backbone road of Japan.

 

Somewhat similar in appearance to kago are the portable shrines that are used to carry the "god-body" (goshintai), the central totemic core normally found in the most sacred area of Shinto Shrines, on a tour to and from a shrine during some religious festivals.

 

THAILAND

In Thailand, the royalty were also carried in wooden litters called wo ("พระวอ" Phra Wo, literally, "Royal Sedan") for large ceremonies. Wos were elaborately decorated litters that were delicately carved and colored by gold leaves. Stained glass is also used to decorate the litters. Presently, Royal Wos and carriages are only used for royal ceremonies in Thailand. They are exhibited in the Bangkok National Museum.

 

INDONESIA

In traditional Javanese society, the generic palanquin or joli was a wicker chair with a canopy, attached to two poles, and borne on men's shoulders, and was available for hire to any paying customer. As a status marker, gilded throne-like palanquins, or jempana, were originally reserved solely for royalty, and later co-opted by the Dutch, as a status marker: the more elaborate the palanquin, the higher the status of the owner. The joli was transported either by hired help, by nobles' peasants, or by slaves.

 

Historically, the palanquin of a Javanese king (raja), prince (pangeran), lord (raden mas) or other noble (bangsawan) was known as a jempana; a more throne-like version was called a pangkem. It was always part of a large military procession, with a yellow (the Javanese colour for royalty) square canopy. The ceremonial parasol (payung) was held above the palanquin, which was carried by a bearer behind and flanked by the most loyal bodyguards, usually about 12 men, with pikes, sabres, lances, muskets, keris and a variety of disguised blades. In contrast, the canopy of the Sumatran palanquin was oval-shaped and draped in white cloth; this was reflective of greater cultural permeation by Islam. Occasionally, a weapon or heirloom, such as an important keris or tombak, was given its own palanquin. In Hindu culture in Bali today, the tradition of using palanquins for auspicious statues, weapons or heirlooms continues, for funerals especially; in more elaborate rituals, a palanquin is used to bear the body, and is subsequently cremated along with the departed.

 

INDIA

A palanquin, also known as palkhi, is a covered sedan chair (or litter) carried on four poles. It derives from the Sanskrit word for a bed or couch, pa:lanka.

 

Palanquins are mentioned in literature as early as the Ramayana (c. 250BC).

 

Palanquins began to fall out of use after rickshaws (on wheels, more practical) were introduced in the 1930s.

 

The doli (also transliterated from Hindi as dhooly or dhoolie) is a cot or frame, suspended by the four corners from a bamboo pole. Two or four men would carry it. In the time of the British in India, dhooly-bearers were used to carry the wounded from the battlefield and transport them.

 

Today in numerous areas of India including at the Hindu pilgrimage site of Amarnath Temple in Kashmir, palanquins can be hired to carry the customer up steep hills.

 

IN AFRICA

GHANA

In Southern Ghana the Akan and the Ga-Dangme carry their chiefs and kings in palanquins when they appear in their state durbars. When used in such occasions these palanquins may be seen as a substitutes of a state coach in Europe or a horse used in Northern Ghana. The chiefs of the Ga (mantsemei) in the Greater Accra Region (Ghana) use also figurative palanquins which are built after a chief's family symbol or totem. But these day the figurative palanquins are very seldom used. They are related with the figurative coffins which have become very popular among the Ga in the last 50 years. Since these figurative coffins were shown 1989 in the exhibition "Les magicians de la terre" in the Centre Pompidou in Paris they were shown in many art museums around the world.

 

ANGOLA

From at least the 15th century until the 19th century, litters of varying types known as tipoye were used in the Kingdom of Kongo as a mode of transportation for the elites. Seat-style litters with a single pole along the back of the chair carried by two men (usually slaves) were topped with an umbrella. Lounge-style litters in the shape of a bed were used to move one to two people with porter at each corner. Due to the tropical climate, horse were not native to the area nor could they survive very ong once introduced by the Portuguese. Human portage was the only mode of transportation in the region and became highly adept with missionary accounts claiming the litter transporters could move at speeds 'as fast as post horses at the gallop'.

 

IN THE WEST

EUROPE

Portuguese and Spanish navigators and colonistics encountered litters of various sorts in India, Mexico, and Peru. They were imported into Spain and spread into France and then Britain. All the names for these devices are ultimately derived from the root sed- in Latin sedere, "sit," which gave rise to seda ("seat") and its diminutive sedula ("little seat"), the latter of which was contracted to sella, the traditional Latin name for a carried chair.The carried chair met instant success in Europe, whose city streets were often a literal mess of mud and refuse: Where cities and towns did not enjoy the presence of sewage systems left over from Imperial Roman days, it was common to empty chamber pots and discard kitchen refuse from windows down into the adjacent streets. Affluent and well-to-do citizens often found it hazardous and impractical to negotiate those avenues, and sedan chairs allowed them to remain prim and spotless while the carrying valets had to contend with the mud and the filth.In Europe, Henry VIII of England was carried around in a sedan chair — it took four strong chairmen to carry him towards the end of his life — but the expression "sedan chair" was not used in print until 1615. It does not seem to take its name from the city of Sedan. Trevor Fawcett notes (see link) that British travellers Fynes Moryson (in 1594) and John Evelyn (in 1644-5) remarked on the seggioli of Naples and Genoa, which were chairs for public hire slung from poles and carried on the shoulders of two porters.From the mid-17th century, visitors taking the waters at Bath would be conveyed in a chair enclosed in baize curtains, especially if they had taken a heated bath and were going straight to bed to sweat. The curtains kept off a possibly fatal draft. These were not the proper sedan chairs "to carry the better sort of people in visits, or if sick or infirmed" (Celia Fiennes). In the 17th and 18th centuries, the chairs stood in the main hall of a well-appointed city residence, where a lady could enter and be carried to her destination without setting foot in a filthy street. The neoclassical sedan chair made for Queen Charlotte remains at Buckingham Palace.

 

By the mid-17th century, sedans for hire were a common mode of transportation. In London, "chairs" were available for hire in 1634, each assigned a number and the chairmen licensed because the operation was a monopoly of a courtier of Charles I. Sedan chairs could pass in streets too narrow for a carriage and were meant to alleviate the crush of coaches in London streets, an early instance of traffic congestion. A similar system was later used in Scotland. In 1738, a fare system was established for Scottish sedans, and the regulations covering chairmen in Bath are reminiscent of the modern Taxi Commission's rules. A trip within a city cost six pence and a day's rental was four shillings. A sedan was even used as an ambulance in Scotland's Royal Infirmary.

 

Chairmen moved at a good clip. In Bath they had the right-of-way and pedestrians hearing "By your leave" behind them knew to flatten themselves against walls or railings as the chairmen hustled through. There were often disastrous accidents, upset chairs, and broken glass-paned windows.

 

Sedan chairs were also used by the wealthy in the cities of colonial America. Benjamin Franklin used a sedan chair late in the 18th century.

 

COLONIAL PRACTICE

In various colonies, litters of various types were maintained under native traditions, but often adopted by the white colonials as a new ruling and/or socio-economic elite, either for practical reasons (often comfortable modern transport was unavailable, e.g. for lack of decent roads) and/or as a status symbol. During the 17-18th centuries, palanquins (see above) were very popular among European traders in Bengal, so much so that in 1758 an order was issued prohibiting their purchase by certain lower-ranking employees.

 

THE END OF A TRADITION

In Great Britain, in the early 19th century, the public sedan chair began to fall out of use, perhaps because streets were better paved or perhaps because of the rise of the more comfortable, companionable and affordable hackney carriage. In Glasgow, the decline of the sedan chair is illustrated by licensing records which show twenty-seven sedan chairs in 1800, eighteen in 1817, and ten in 1828. During that same period the number of registered hackney carriages in Glasgow rose to one hundred and fifty.

 

THE TRAVELING SILLA OF LATIN AMERICA

A similar but simpler palanquin was used by the elite in parts of 18th- and 19th-century Latin America. Often simply called a silla (Spanish for seat or chair), it consisted of a simple wooden chair with an attached tumpline. The occupant sat in the chair, which was then affixed to the back of a single porter, with the tumpline supported by his head. The occupant thus faced backwards during travel. This style of palanquin was probably due to the steep terrain and rough or narrow roads unsuitable to European-style sedan chairs. Travellers by silla usually employed a number of porters, who would alternate carrying the occupant.

 

A chair borne on the back of a porter, almost identical to the silla, is used in the mountains of China for ferrying older tourists and visitors up and down the mountain paths. One of these mountains where the silla is still used is the Huangshan Mountains of Anhui province in Eastern China.

 

WIKIPEDIA

Meamwhile Meanwhile the Venice Biennale 2019 is going on , here intervention from 23 august 2019 . Mors

 

www.emergencyrooms.org/

 

www.colonel.dk/

 

www.copenhagenbiennale.org/

 

www.emergencyrooms.org/biennalist.html

 

www.emergencyrooms.org/formats.html

  

more here about the Biennale :

 

Ralph Rugoff has declared: «May You Live in Interesting Times will no doubt include artworks that reflect upon precarious aspects of existence today, including different threats to key traditions, institutions and relationships of the “post-war order.” But let us acknowledge at the outset that art does not exercise its forces in the domain of politics. Art cannot stem the rise of nationalist movements and authoritarian governments in different parts of the world, for instance, nor can it alleviate the tragic fate of displaced peoples across the globe (whose numbers now represent almost one percent of the world’s entire population).»

 

ALBANIA

Maybe the cosmos is not so extraordinary

Commissioner: Ministry of Culture Republic of Albania. Curator: Alicia Knock.

Exhibitor: Driant Zeneli.

 

ALGERIA***

Time to shine bright

Commissioner/Curator: Hellal Mahmoud Zoubir, National Council of Arts and Letters Ministry of Culture. Exhibitors: Rachida Azdaou, Hamza Bounoua, Amina Zoubir, Mourad Krinah, Oussama Tabti.

Venue: Fondamenta S. Giuseppe, 925

 

ANDORRA

The Future is Now / El futur és ara

Commissioner: Eva Martínez, “Zoe”. Curators: Ivan Sansa, Paolo De Grandis.

Exhibitor: Philippe Shangti.

Venue: Istituto Santa Maria della Pietà, Castello 3701

 

ANTIGUA & BARBUDA

Find Yourself: Carnival and Resistance

Commissioner: Daryll Matthew, Minister of Sports, Culture, National Festivals and the Arts. Curator: Barbara Paca with Nina Khrushcheva. Exhibitors: Timothy Payne, Sir Gerald Price, Joseph Seton, and Frank Walter; Intangible Cultural, Heritage Artisans and Mas Troup.

Venue: Centro Culturale Don Orione Artigianelli, Dorsoduro 919

 

ARGENTINA

El nombre de un país / The name of a country

Commissioner: Sergio Alberto Baur Ambasciatore. Curator: Florencia Battiti. Exhibitor: Mariana Telleria.

Venue: Arsenale

 

ARMENIA (Republic of)

Revolutionary Sensorium

Commissioner: Nazenie Garibian, Deputy Minister. Curator: Susanna Gyulamiryan.

Exhibitors: "ArtlabYerevan" Artistic Group (Gagik Charchyan, Hovhannes Margaryan, Arthur Petrosyan, Vardan Jaloyan) and Narine Arakelian.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

AUSTRALIA

ASSEMBLY

Commissioner: Australia Council for the Arts. Curator: Juliana Engberg. Exhibitor: Angelica Mesiti.

Venue: Giardini

 

AUSTRIA

Discordo Ergo Sum

Commissioner: Arts and Culture Division of the Federal Chancellery of Austria.

Curator: Felicitas Thun-Hohenstein. Exhibitor: Renate Bertlmann.

Venue: Giardini

 

AZERBAIJAN (Republic of )

Virtual Reality

Commissioner: Mammad Ahmadzada, Ambassador of the Republic of Azerbaijan.

Curators: Gianni Mercurio, Emin Mammadov. Exhibitors: Zeigam Azizov, Orkhan Mammadov, Zarnishan Yusifova, Kanan Aliyev, Ulviyya Aliyeva.

Venue: Palazzo Lezze, Campo S. Stefano, San Marco 2949

 

BANGLADESH (People’s Republic of)

Thirst

Commissioner: Liaquat Ali Lucky. Curators: Mokhlesur Rahman, Viviana Vannucci.

Exhibitors: Bishwajit Goswami, Dilara Begum Jolly, Heidi Fosli, Nafis Ahmed Gazi, Franco Marrocco, Domenico Pellegrino, Preema Nazia Andaleeb, Ra Kajol, Uttam Kumar karmaker.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

BELARUS (Republic of)

Exit / Uscita

Commissioner: Siarhey Kryshtapovich. Curator: Olga Rybchinskaya. Exhibitor: Konstantin Selikhanov.

Venue: Spazio Liquido, Sestiere Castello 103, Salizada Streta

 

BELGIUM

Mondo Cane

Commissioner: Fédération Wallonie-Bruxelles. Curator: Anne-Claire Schmitz.

Exhibitor: Jos de Gruyter & Harald Thys.

Venue: Giardini

 

BOSNIA and HERZEGOVINA

ZENICA-TRILOGY

Commissioner: Senka Ibrišimbegović, Ars Aevi Museum for Contemporary Art Sarajevo.

Curators: Anja Bogojević, Amila Puzić, Claudia Zini. Exhibitor: Danica Dakić.

Venue: Palazzo Francesco Molon Ca’ Bernardo, San Polo 2184/A

 

BRAZIL

Swinguerra

Commissioner: José Olympio da Veiga Pereira, Fundação Bienal de São Paulo.

Curator: Gabriel Pérez-Barreiro. Exhibitor: Bárbara Wagner & Benjamin de Burca.

Venue: Giardini

 

BULGARIA

How We Live

Commissioner: Iaroslava Boubnova, National Gallery in Sofia. Curator: Vera Mlechevska.

Exhibitors: Rada Boukova , Lazar Lyutakov.

Venue: Palazzo Giustinian Lolin, San Marco 2893

 

CANADA

ISUMA

Commissioner: National Gallery of Canada. Curators: Asinnajaq, Catherine Crowston, Josée Drouin-Brisebois, Barbara Fischer, Candice Hopkins. Exhibitors: Isuma (Zacharias Kunuk, Norman Cohn, Paul Apak, Pauloosie Qulitalik).

Venue: Giardini

 

CHILE

Altered Views

Commissioner: Varinia Brodsky, Ministry of Cultures, Arts and Heritage.

Curator: Agustín Pérez. Rubio. Exhibitor: Voluspa Jarpa.

Venue: Arsenale

 

CHINA (People’s Republic of)

Re-睿

Commissioner: China Arts and Entertainment Group Ltd. (CAEG).

Curator: Wu Hongliang. Exhibitors: Chen Qi, Fei Jun, He Xiangyu, Geng Xue.

Venue: Arsenale

 

CROATIA

Traces of Disappearing (In Three Acts)

Commissioner: Ministry of Culture of the Republic of Croatia. Curator: Katerina Gregos.

Exhibitor: Igor Grubić.

Venue: Calle Corner, Santa Croce 2258

 

CUBA

Entorno aleccionador (A Cautionary Environment)

Commissioner: Norma Rodríguez Derivet, Consejo Nacional de Artes Plásticas.

Curator: Margarita Sanchez Prieto. Exhibitors: Alejandro Campins, Alex Hérnandez, Ariamna Contino and Eugenio Tibaldi. Venue: Isola di San Servolo

 

CYPRUS (Republic of)

Christoforos Savva: Untimely, Again

Commissioner: Louli Michaelidou. Curator: Jacopo Crivelli Visconti. Exhibitor: Christoforos Savva.

Venue: Associazione Culturale Spiazzi, Castello 3865

 

CZECH (Republic) and SLOVAK (Republic)

Stanislav Kolíbal. Former Uncertain Indicated

Commissioner: Adam Budak, National Gallery Prague. Curator: Dieter Bogner.

Exhibitor: Stanislav Kolibal.

Venue: Giardini

 

DOMINICAN (Republic) *

Naturaleza y biodiversidad en la República Dominicana

Commissioner: Eduardo Selman, Minister of Culture. Curators: Marianne de Tolentino, Simone Pieralice, Giovanni Verza. Exhibitors: Dario Oleaga, Ezequiel Taveras, Hulda Guzmán, Julio Valdez, Miguel Ramirez, Rita Bertrecchi, Nicola Pica, Marraffa & Casciotti.

Venue: Palazzo Albrizzi Capello, Cannaregio 4118 – Sala della Pace

 

EGYPT

khnum across times witness

Commissioner: Ministry of Culture. Curator: Ahmed Chiha.

Exhibitors: Islam Abdullah, Ahmed Chiha, Ahmed Abdel Karim.

Venue: Giardini

 

ESTONIA

Birth V

Commissioner: Maria Arusoo, Centre of Contemporary Arts of Estonia. Curators: Andrew Berardini, Irene Campolmi, Sarah Lucas, Tamara Luuk. Exhibitor: Kris Lemsalu.

Venue: c/o Legno & Legno, Giudecca 211

 

FINLAND (Alvar Aalto Pavilion)

A Greater Miracle of Perception

Commissioner: Raija Koli, Director Frame Contemporary Art Finland.

Curators: Giovanna Esposito Yussif, Bonaventure Soh Bejeng Ndikung, Christopher Wessels. Exhibitors: Miracle Workers Collective (Maryan Abdulkarim, Khadar Ahmed, Hassan Blasim, Giovanna Esposito Yussif, Sonya Lindfors, Bonaventure Soh Bejeng Ndikung, Outi Pieski, Leena Pukki, Lorenzo Sandoval, Martta Tuomaala, Christopher L. Thomas, Christopher Wessels, Suvi West).

Venue: Giardini

 

FRANCE

Deep see blue surrounding you / Vois ce bleu profond te fondre

Commissioner: Institut français with the Ministry for Europe and Foreign Affairs and the Ministry of Culture. Curator: Martha Kirszenbaum. Exhibitor: Laure Prouvost.

Venue: Giardini

 

GEORGIA

REARMIRRORVIEW, Simulation is Simulation, is Simulation, is Simulation

Commissioner: Ana Riaboshenko. Curator: Margot Norton. Exhibitor: Anna K.E.

Venue: Arsenale

 

GERMANY

Commissioner: ifa (Institut für Auslandsbeziehungen) on behalf of the Federal Foreign Office, Germany. Curator: Franciska Zólyom. Exhibitor: Natascha Süder Happelmann.

Venue: Giardini

 

GHANA ***

Ghana Freedom

Commissioner: Ministry of Tourism, Arts and Culture. Curator: Nana Oforiatta Ayim.

Exhibitors: Felicia Abban, John Akomfrah, El Anatsui, Lynette Yiadom Boakye, Ibrahim Mahama, Selasi Awusi Sosu.

Venue: Arsenale

 

GREAT BRITAIN

Cathy Wilkes

Commissioner: Emma Dexter. Curator: Zoe Whitley. Exhibitor: Cathy Wilkes.

Venue: Giardini

 

GREECE

Mr Stigl

Commissioner: Syrago Tsiara (Deputy Director of the Contemporary Art Museum - Metropolitan Organization of Museums of Visual Arts of Thessaloniki - MOMus).

Curator: Katerina Tselou. Exhibitors: Panos Charalambous, Eva Stefani, Zafos Xagoraris.

Venue: Giardini

 

GRENADA

Epic Memory

Commissioner: Susan Mains. Curator: Daniele Radini Tedeschi.

Exhibitors: Amy Cannestra, Billy Gerard Frank, Dave Lewis, Shervone Neckles, Franco Rota Candiani, Roberto Miniati, CRS avant-garde.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

GUATEMALA

Interesting State

Commissioner: Elder de Jesús Súchite Vargas, Minister of Culture and Sports of Guatemala. Curator: Stefania Pieralice. Exhibitors: Elsie Wunderlich, Marco Manzo.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

HAITI

THE SPECTACLE OF TRAGEDY

Commissioner: Ministry of Culture and Communication.

Curator: Giscard Bouchotte. Exhibitor: Jean Ulrick Désert.

Venue: Circolo Ufficiali Marina, Calle Seconda de la Fava, Castello 2168

 

HUNGARY

Imaginary Cameras

Commissioner: Julia Fabényi, Museo Ludwig – Museo d’arte contemporanea, Budapest.

Curator: Zsuzsanna Szegedy-Maszák. Exhibitor: Tamás Waliczky.

Venue: Giardini

 

ICELAND

Chromo Sapiens – Hrafnhildur Arnardóttir / Shoplifter

Commissioner: Eiríkur Þorláksson, Icelandic Ministry of Education, Science and Culture.

Curator: Birta Gudjónsdóttir. Exhibitor: Hrafnhildur Arnardóttir / Shoplifter.

Venue: Spazio Punch, Giudecca 800

 

INDIA

Our time for a future caring

Commissioner: Adwaita Gadanayak National Gallery of Modern Art.

Curator: Roobina Karode, Director & Chief Curator, Kiran Nadar Museum of Art. Exhibitors: Atul Dodiya, Ashim Purkayastha, GR Iranna, Jitish Kallat, Nandalal Bose, Rummana Hussain, Shakuntala Kulkarni.

Venue: Arsenale

 

INDONESIA

Lost Verses

Commissioner: Ricky Pesik & Diana Nazir, Indonesian Agency for Creative Economy.

Curator: Asmudjo Jono Irianto. Exhibitors: Handiwirman Saputra and Syagini Ratna Wulan.

Venue: Arsenale

 

IRAN (Islamic Republic of)

of being and singing

Commissioner: Hadi Mozafari, General Manager of Visual Arts Administration of Islamic Republic of Iran. Curator: Ali Bakhtiari.

Exhibitors: Reza Lavassani, Samira Alikhanzadeh, Ali Meer Azimi.

Venue: Fondaco Marcello, San Marco 3415

 

IRAQ

Fatherland

Commissioner: Fondazione Ruya. Curators: Tamara Chalabi, Paolo Colombo.

Exhibitor: Serwan Baran.

Venue: Ca’ del Duca, Corte del Duca Sforza, San Marco 3052

 

IRELAND

The Shrinking Universe

Commissioner: Culture Ireland. Curator: Mary Cremin. Exhibitor: Eva Rothschild.

Venue: Arsenale

 

ISRAEL

Field Hospital X

Commissioner: Michael Gov, Arad Turgeman. Curator: Avi Lubin. Exhibitor: Aya Ben Ron.

Venue: Giardini

 

ITALY

Commissioner: Federica Galloni, Direttore Generale Arte e Architettura Contemporanee e Periferie Urbane, Ministero dei Beni e delle Attività Culturali. Curator: Milovan Farronato.

Exhibitors: Enrico David, Liliana Moro, Chiara Fumai.

Venue: Padiglione Italia, Tese delle Vergini, Arsenale

 

IVORY COAST

The Open Shadows of Memory

Commissioner: Henri Nkoumo. Curator: Massimo Scaringella. Exhibitors: Ernest Dükü, Ananias Leki Dago, Valérie Oka, Tong Yanrunan.

Venue: Castello Gallery, Castello 1636/A

 

JAPAN

Cosmo-Eggs

Commissioner: The Japan Foundation. Curator: Hiroyuki Hattori. Exhibitors: Motoyuki Shitamichi, Taro Yasuno, Toshiaki Ishikura, Fuminori Nousaku.

Venue: Giardini

 

KIRIBATI

Pacific Time - Time Flies

Commissioner: Pelea Tehumu, Ministry of Internal Affairs. Curators: Kautu Tabaka, Nina Tepes. Exhibitors: Kaeka Michael Betero, Daniela Danica Tepes, Kairaken Betio Group; Teroloang Borouea, Neneia Takoikoi, Tineta Timirau, Teeti Aaloa, Kenneth Ioane, Kaumai Kaoma, Runita Rabwaa, Obeta Taia, Tiribo Kobaua, Tamuera Tebebe, Rairauea Rue, Teuea Kabunare, Tokintekai Ekentetake, Katanuti Francis, Mikaere Tebwebwe, Terita Itinikarawa, Kaeua Kobaua, Raatu Tiuteke, Kaeriti Baanga, Ioanna Francis, Temarewe Banaan, Aanamaria Toom, Einako Temewi, Nimei Itinikarawa, Teniteiti Mikaere, Aanibo Bwatanita, Arin Tikiraua.

Venue: European Cultural Centre, Palazzo Mora, Strada Nuova 3659

 

KOREA (Republic of)

History Has Failed Us, but No Matter

Commissioner: Arts Council Korea. Curator: Hyunjin Kim. Exhibitors: Hwayeon Nam, siren eun young jung, Jane Jin Kaisen.

Venue: Giardini

 

KOSOVO (Republic of)

Family Album

Commissioner: Arta Agani. Curator: Vincent Honore. Exhibitor: Alban Muja.

Venue: Arsenale

 

LATVIA

Saules Suns

Commissioner: Dace Vilsone. Curators: Valentinas Klimašauskas, Inga Lāce.

Exhibitor: Daiga Grantiņa.

Venue: Arsenale

 

LITHUANIA

Sun & Sea (Marina)

Commissioner: Rasa Antanavičıūte. Curator: Lucia Pietroiusti.

Exhibitors: Lina Lapelyte, Vaiva Grainyte and Rugile Barzdziukaite.

Venue: Magazzino No. 42, Marina Militare, Arsenale di Venezia, Fondamenta Case Nuove 2738c

 

LUXEMBOURG (Grand Duchy of)

Written by Water

Commissioner: Ministry of Culture of Luxembourg.

Curator: Kevin Muhlen. Exhibitor: Marco Godinho.

Venue: Arsenale

 

NORTH MACEDONIA (Republic of )

Subversion to Red

Commissioner: Mira Gakina. Curator: Jovanka Popova. Exhibitor: Nada Prlja.

Venue: Palazzo Rota Ivancich, Castello 4421

 

MADAGASCAR ***

I have forgotten the night

Commissioner: Ministry of Communication and Culture of the Republic of Madagascar. Curators: Rina Ralay Ranaivo, Emmanuel Daydé.

Exhibitor: Joël Andrianomearisoa.

Venue: Arsenale

 

MALAYSIA ***

Holding Up a Mirror

Commissioner: Professor Dato’ Dr. Mohamed Najib Dawa, Director General of Balai Seni Negara (National Art Gallery of Malaysia), Ministry of Tourism, Arts and Culture of Malaysia. Curator: Lim Wei-Ling. Exhibitors: Anurendra Jegadeva, H.H.Lim, Ivan Lam, Zulkifli Yusoff.

Venue: Palazzo Malipiero, San Marco 3198

 

MALTA

Maleth / Haven / Port - Heterotopias of Evocation

Commissioner: Arts Council Malta. Curator: Hesperia Iliadou Suppiej. Exhibitors: Vince Briffa, Klitsa Antoniou, Trevor Borg.

Venue: Arsenale

 

MEXICO

Actos de Dios / Acts of God

Commissioner: Gabriela Gil Verenzuela. Curator: Magalí Arriola. Exhibitor: Pablo Vargas Lugo.

Venue: Arsenale

 

MONGOLIA

A Temporality

Commissioner: The Ministry of Education, Culture, Science and Sports of Mongolia.

Curator: Gantuya Badamgarav. Exhibitor: Jantsankhorol Erdenebayar with the participation of traditional Mongolian throat singers and Carsten Nicolai (Alva Noto).

Venue: Bruchium Fermentum, Calle del Forno, Castello 2093-2090

 

MONTENEGRO

Odiseja / An Odyssey

Commissioner: Nenad Šoškić. Curator: Petrica Duletić. Exhibitor: Vesko Gagović.

Venue: Palazzo Malipiero (piano terra), San Marco 3078-3079/A, Ramo Malipiero

 

MOZAMBIQUE (Republic of)

The Past, the Present and The in Between

Commissioner: Domingos do Rosário Artur. Curator: Lidija K. Khachatourian.

Exhibitors: Gonçalo Mabunda, Mauro Pinto, Filipe Branquinho.

Venue: Palazzo Mora, Strada Nova, 3659

 

NETHERLANDS (The)

The Measurement of Presence

Commissioner: Mondriaan Fund. Curator: Benno Tempel. Exhibitors: Iris Kensmil, Remy Jungerman. Venue: Giardini

 

NEW ZEALAND

Post hoc

Commissioner: Dame Jenny Gibbs. Curators: Zara Stanhope and Chris Sharp.

Exhibitor: Dane Mitchell.

Venue: Palazzina Canonica, Riva Sette Martiri

 

NORDIC COUNTRIES (FINLAND - NORWAY - SWEDEN)

Weather Report: Forecasting Future

Commissioner: Leevi Haapala / Museum of Contemporary Art Kiasma / Finnish National Gallery, Katya García-Antón / Office for Contemporary Art Norway (OCA), Ann-Sofi Noring / Moderna Museet. Curators: Leevi Haapala, Piia Oksanen. Exhibitors: Ane Graff, Ingela Ihrman, nabbteeri.

Venue: Giardini

 

PAKISTAN ***

Manora Field Notes

Commissioner: Syed Jamal Shah, Pakistan National Council of the Arts, PNCA.

Curator: Zahra Khan. Exhibitor: Naiza Khan.

Venue: Tanarte, Castello 2109/A and Spazio Tana, Castello 2110-2111

 

PERU

“Indios Antropófagos”. A butterfly Garden in the (Urban) Jungle

Commissioner: Armando Andrade de Lucio. Curator: Gustavo Buntinx. Exhibitors: Christian Bendayán, Otto Michael (1859-1934), Manuel Rodríguez Lira (1874-1933), Segundo Candiño Rodríguez, Anonymous popular artificer.

Venue: Arsenale

 

PHILIPPINES

Island Weather

Commissioner: National Commission for Culture and the Arts (NCCA) / Virgilio S. Almario.

Curator: Tessa Maria T. Guazon. Exhibitor: Mark O. Justiniani.

Venue: Arsenale

 

POLAND

Flight

Commissioner: Hanna Wroblewska. Curators: Łukasz Mojsak, Łukasz Ronduda.

Exhibitor: Roman Stańczak.

Venue: Giardini

 

PORTUGAL

a seam, a surface, a hinge or a knot

Commissioner: Directorate-General for the Arts. Curator: João Ribas. Exhibitor: Leonor Antunes.

Venue: Fondazione Ugo e Olga Levi Onlus, Palazzo Giustinian Lolin, San Marco 2893

 

ROMANIA

Unfinished Conversations on the Weight of Absence

Commissioner: Attila Kim. Curator: Cristian Nae. Exhibitor: Belu-Simion Făinaru, Dan Mihălțianu, Miklós Onucsán.

Venues: Giardini and New Gallery of the Romanian Institute for Culture and Humanistic Research (Campo Santa Fosca, Palazzo Correr, Cannaregio 2214)

 

RUSSIA

Lc 15:11-32

Commissioner: Semyon Mikhailovsky. Curator: Mikhail Piotrovsky. Exhibitors: Alexander Sokurov, Alexander Shishkin-Hokusai.

Venue: Giardini

 

SAN MARINO (Republic of)

Friendship Project International

Commissioner: Vito Giuseppe Testaj. Curator: Vincenzo Sanfo. Exhibitors: Gisella Battistini, Martina Conti, Gabriele Gambuti, Giovanna Fra, Thea Tini, Chen Chengwei, Li Geng, Dario Ortiz, Tang Shuangning, Jens W. Beyrich, Xing Junqin, Xu de Qi, Sebastián.

Venue: Palazzo Bollani, Castello 3647; Complesso dell’Ospedaletto, Castello 6691

 

SAUDI ARABIA

After Illusion بعد توهم

Commissioner: Misk Art Insitute. Curator: Eiman Elgibreen. Exhibitor: Zahrah Al Ghamdi.

Venue: Arsenale

 

SERBIA

Regaining Memory Loss

Commissioner: Vladislav Scepanovic. Curator: Nicoletta Lambertucci. Exhibitor: Djordje Ozbolt.

Venue: Giardini

 

SEYCHELLES (Republic of)

Drift

Commissioner: Galen Bresson. Curator: Martin Kennedy.

Exhibitors: George Camille and Daniel Dodin.

Venue: Palazzo Mora, Strada Nova, 3659

 

SINGAPORE

Music For Everyone: Variations on a Theme

Commissioner: Rosa Daniel, Chief Executive Officer, National Arts Council (NAC).

Curator: Michelle Ho. Exhibitor: Song-Ming Ang.

Venue: Arsenale

 

SLOVENIA (Republic of)

Here we go again... SYSTEM 317

A situation of the resolution series

Commissioner: Zdenka Badovinac, Director Moderna galerija / Museum of Modern Art, Ljubljana. Curator: Igor Španjol. Exhibitor: Marko Peljhan.

Venue: Arsenale

 

SOUTH AFRICA (Republic of)

The stronger we become

Commissioner: Titi Nxumalo, Console Generale. Curators: Nkule Mabaso, Nomusa Makhubu. Exhibitors: Dineo Seshee Bopape, Tracey Rose, Mawande Ka Zenzile.

Venue: Arsenale

 

SPAIN

Perforated by Itziar Okariz and Sergio Prego

Commissioner: AECID Agencia Espanola de Cooperacion Internacional Para El Desarrollo. Ministerio de Asuntos Exteriores, Union Europea y Cooperacion. Curator: Peio Aguirre.

Exhibitors: Itziar Okariz, Sergio Prego.

Venue: Giardini

 

SWITZERLAND

Moving Backwards

Commissioner: Swiss Arts Council Pro-Helvetia: Marianne Burki, Sandi Paucic, Rachele Giudici Legittimo. Curator: Charlotte Laubard. Exhibitors: Pauline Boudry/Renate Lorenz.

Venue: Giardini

 

SYRIAN ARAB (Republic)

Syrian Civilization is still alive

Commissioner/Curator: Emad Kashout. Exhibitors: Abdalah Abouassali, Giacomo Braglia, Ibrahim Al Hamid, Chen Huasha, Saed Salloum, Xie Tian, Saad Yagan, Primo Vanadia, Giuseppe Biasio.

Venue: Isola di San Servolo; Chiesetta della Misericordia, Campo dell'Abbazia, Cannaregio

 

THAILAND

The Revolving World

Commissioner: Vimolluck Chuchat, Office of Contemporary Art and Culture, Ministry of Culture, Thailand. Curator: Tawatchai Somkong. Exhibitors: Somsak Chowtadapong, Panya Vijinthanasarn, Krit Ngamsom.

Venue: In Paradiso 1260, Castello

 

TURKEY

We, Elsewhere

Commissioner: IKSV. Curator: Zeynep Öz. Exhibitor: İnci Eviner.

Venue: Arsenale

 

UKRAINE

The Shadow of Dream cast upon Giardini della Biennale

Commissioner: Svitlana Fomenko, First Deputy Minister of Culture. Curators: Open group (Yurii Biley, Pavlo Kovach, Stanislav Turina, Anton Varga). Exhibitors: all artists of Ukraine.

Venue: Arsenale

 

UNITED ARAB EMIRATES

Nujoom Alghanem: Passage

Commissioner: Salama bint Hamdan Al Nahyan Foundation.

Curators: Sam Bardaouil and Till Fellrath. Exhibitor: Nujoom Alghanem.

Venue: Arsenale

 

UNITED STATES OF AMERICA

Martin Puryear: Liberty

Commissioner/Curator: Brooke Kamin Rapaport. Exhibitor: Martin Puryear.

Venue: Giardini

 

URUGUAY

“La casa empática”

Commissioner: Alejandro Denes. Curators: David Armengol, Patricia Bentancur.

Exhibitor: Yamandú Canosa.

Venue: Giardini

 

VENEZUELA (Bolivarian Republic of)

Metaphore of three windows

Venezuela: identity in time and space

Commissioner/Curator: Oscar Sottillo Meneses. Exhibitors: Natalie Rocha Capiello, Ricardo García, Gabriel López, Nelson Rangelosky.

Venue: Giardini

 

ZIMBABWE (Republic of)

Soko Risina Musoro (The Tale without a Head)

Commissioner: Doreen Sibanda, National Gallery of Zimbabwe. Curator: Raphael Chikukwa. Exhibitors: Georgina Maxim, Neville Starling , Cosmas Shiridzinomwa, Kudzanai Violet Hwami.

Venue: Istituto Provinciale per L’infanzia “Santa Maria Della Pietà”. Calle della Pietà Castello n. 3701 (ground floor)

 

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invited artist :

Lawrence Abu Hamdan (Jordan / Beirut)

Njideka Akunyili Crosby (Nigeria / USA),Halil Altındere (Turkey),Michael Armitage (Kenya / UK),Korakrit Arunanondchai (Thailand / USA),Alex Gvojic (USA),Ed Atkins (UK / Germany / Denmark),Tarek Atoui (Lebanon / France),

Darren Bader (USA),Nairy Baghramian (Iran / Germany,

Neïl Beloufa (France),Alexandra Bircken (Germany),Carol Bove (Switzerland / USA,

Christoph Büchel (Switzerland / Iceland,

Ludovica Carbotta (Italy / Barcelona),Antoine Catala (France / USA),Ian Cheng (USA),George Condo (USA

Alex Da Corte (USA),Jesse Darling (UK / Germany),Stan Douglas (Canada),Jimmie Durham (USA / Germany),Nicole Eisenman (France / USA,

Haris Epaminonda (Cyprus / Germany),Lara Favaretto (Italy),Cyprien Gaillard (France / Germany), Gill (India),Dominique Gonzalez-Foerster (France),Shilpa Gupta (India),Soham Gupta (India),Martine Gutierrez (USA),Rula Halawani (Palestine),Anthea Hamilton (UK),Jeppe Hein (Denmark / Germany),Anthony Hernandez (USA),Ryoji Ikeda (Japan / France),Arthur Jafa (USA),Cameron Jamie (USA / France / Germany),Kahlil Joseph (USA),Zhanna Kadyrova (Ukraine),Suki Seokyeong Kang (South Korea),Mari Katayama (Japan),Lee Bul (South Korea),Liu Wei (China),Maria Loboda (Poland / Germany),Andreas Lolis (Albania / Greece),Christian Marclay (USA / London),Teresa Margolles (Mexico / Spain),Julie Mehretu (Ethiopia / USA),Ad Minoliti (Argentina),Jean-Luc Moulène (France),Zanele Muholi (South Africa),Jill Mulleady (Uruguay / USA),Ulrike Müller (Austria / USA),Nabuqi (China),Otobong Nkanga (Nigeria / Belgium),Khyentse Norbu (Bhutan / India),Frida Orupabo (Norway),Jon Rafman (Canada).Gabriel Rico (Mexico),Handiwirman Saputra (Indonesia),Tomás Saraceno (Argentina / Germany),Augustas Serapinas (Lithuania),Avery Singer (USA),Slavs and Tatars (Germany),Michael E. Smith (USA),Hito Steyerl (Germany),Tavares Strachan (Bahamas / USA),Sun Yuan and Peng Yu (China),Henry Taylor (USA),Rosemarie Trockel (Germany),Kaari Upson (USA),Andra Ursuţa (Romania),Danh Vō (Vietnam / Mexico),Kemang Wa Lehulere (South Africa),Apichatpong Weerasethakul (Thailand) and Tsuyoshi Hisakado (Japan),Margaret Wertheim and Christine Wertheim (Australia / USA) ,Anicka Yi (South Korea/ USA),Yin Xiuzhen (China),Yu Ji (China / Austria)

  

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other Biennale :(Biennials ) :Venice Biennial , Documenta Havana Biennial,Istanbul Biennial ( Istanbuli),Biennale de Lyon ,Dak'Art Berlin Biennial,Mercosul Visual Arts Biennial ,Bienal do Mercosul Porto Alegre.,Berlin Biennial ,Echigo-Tsumari Triennial .Yokohama Triennial Aichi Triennale,manifesta ,Copenhagen Biennale,Aichi Triennale

Yokohama Triennial,Echigo-Tsumari Triennial.Sharjah Biennial ,Biennale of Sydney, Liverpool , São Paulo Biennial ; Athens Biennale , Bienal do Mercosul ,Göteborg International Biennial for Contemporary Art

  

وینس Venetsiya

art umjetnost umění kunst taide τέχνη művészetList ealaín arte māksla menasarti Kunst sztuka artă umenie umetnost konstcelfקונסטարվեստincəsənətশিল্প艺术(yìshù)藝術 (yìshù)ხელოვნებაकलाkos duabアートಕಲೆសិល្បៈ미(misul)ສິນລະປະകലकलाအတတ်ပညာकलाකලාවகலைఆర్ట్ศิลปะ آرٹsan'atnghệ thuậtفن (fan)אומנותهنرsanat artist

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Veneziako Venecija Venècia Venetië Veneetsia Venetsia VenedigΒ ενετία Velence Feneyjar Venice Venēcija Venezja Venezia Wenecja VenezaVeneția Venetsiya Benátky Benetke Fenisוועניס Վենետիկ ভেনি স威尼斯 威尼斯 ვენეციისવે નિસवेनिसヴ ェネツィアವೆನಿಸ್베니스வெனிஸ்వెనిస్เวนิซوینس Venetsiya Italy italia

 

Ralph Rugoff Ralph_Rugoff #RalphRugoff RalphRugoff 2019

 

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#art #artist #artistic #artists #arte #artwork

Thierry Geoffroy / Colonel

Meanwhile the Venice Meanwhile Venice Biennale 2019 is going on , here intervention from 23 august 2019 . Mors

 

www.emergencyrooms.org/

 

www.colonel.dk/

 

www.copenhagenbiennale.org/

 

www.emergencyrooms.org/biennalist.html

 

www.emergencyrooms.org/formats.html

  

more here about the Biennale :

 

Ralph Rugoff has declared: «May You Live in Interesting Times will no doubt include artworks that reflect upon precarious aspects of existence today, including different threats to key traditions, institutions and relationships of the “post-war order.” But let us acknowledge at the outset that art does not exercise its forces in the domain of politics. Art cannot stem the rise of nationalist movements and authoritarian governments in different parts of the world, for instance, nor can it alleviate the tragic fate of displaced peoples across the globe (whose numbers now represent almost one percent of the world’s entire population).»

 

ALBANIA

Maybe the cosmos is not so extraordinary

Commissioner: Ministry of Culture Republic of Albania. Curator: Alicia Knock.

Exhibitor: Driant Zeneli.

 

ALGERIA***

Time to shine bright

Commissioner/Curator: Hellal Mahmoud Zoubir, National Council of Arts and Letters Ministry of Culture. Exhibitors: Rachida Azdaou, Hamza Bounoua, Amina Zoubir, Mourad Krinah, Oussama Tabti.

Venue: Fondamenta S. Giuseppe, 925

 

ANDORRA

The Future is Now / El futur és ara

Commissioner: Eva Martínez, “Zoe”. Curators: Ivan Sansa, Paolo De Grandis.

Exhibitor: Philippe Shangti.

Venue: Istituto Santa Maria della Pietà, Castello 3701

 

ANTIGUA & BARBUDA

Find Yourself: Carnival and Resistance

Commissioner: Daryll Matthew, Minister of Sports, Culture, National Festivals and the Arts. Curator: Barbara Paca with Nina Khrushcheva. Exhibitors: Timothy Payne, Sir Gerald Price, Joseph Seton, and Frank Walter; Intangible Cultural, Heritage Artisans and Mas Troup.

Venue: Centro Culturale Don Orione Artigianelli, Dorsoduro 919

 

ARGENTINA

El nombre de un país / The name of a country

Commissioner: Sergio Alberto Baur Ambasciatore. Curator: Florencia Battiti. Exhibitor: Mariana Telleria.

Venue: Arsenale

 

ARMENIA (Republic of)

Revolutionary Sensorium

Commissioner: Nazenie Garibian, Deputy Minister. Curator: Susanna Gyulamiryan.

Exhibitors: "ArtlabYerevan" Artistic Group (Gagik Charchyan, Hovhannes Margaryan, Arthur Petrosyan, Vardan Jaloyan) and Narine Arakelian.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

AUSTRALIA

ASSEMBLY

Commissioner: Australia Council for the Arts. Curator: Juliana Engberg. Exhibitor: Angelica Mesiti.

Venue: Giardini

 

AUSTRIA

Discordo Ergo Sum

Commissioner: Arts and Culture Division of the Federal Chancellery of Austria.

Curator: Felicitas Thun-Hohenstein. Exhibitor: Renate Bertlmann.

Venue: Giardini

 

AZERBAIJAN (Republic of )

Virtual Reality

Commissioner: Mammad Ahmadzada, Ambassador of the Republic of Azerbaijan.

Curators: Gianni Mercurio, Emin Mammadov. Exhibitors: Zeigam Azizov, Orkhan Mammadov, Zarnishan Yusifova, Kanan Aliyev, Ulviyya Aliyeva.

Venue: Palazzo Lezze, Campo S. Stefano, San Marco 2949

 

BANGLADESH (People’s Republic of)

Thirst

Commissioner: Liaquat Ali Lucky. Curators: Mokhlesur Rahman, Viviana Vannucci.

Exhibitors: Bishwajit Goswami, Dilara Begum Jolly, Heidi Fosli, Nafis Ahmed Gazi, Franco Marrocco, Domenico Pellegrino, Preema Nazia Andaleeb, Ra Kajol, Uttam Kumar karmaker.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

BELARUS (Republic of)

Exit / Uscita

Commissioner: Siarhey Kryshtapovich. Curator: Olga Rybchinskaya. Exhibitor: Konstantin Selikhanov.

Venue: Spazio Liquido, Sestiere Castello 103, Salizada Streta

 

BELGIUM

Mondo Cane

Commissioner: Fédération Wallonie-Bruxelles. Curator: Anne-Claire Schmitz.

Exhibitor: Jos de Gruyter & Harald Thys.

Venue: Giardini

 

BOSNIA and HERZEGOVINA

ZENICA-TRILOGY

Commissioner: Senka Ibrišimbegović, Ars Aevi Museum for Contemporary Art Sarajevo.

Curators: Anja Bogojević, Amila Puzić, Claudia Zini. Exhibitor: Danica Dakić.

Venue: Palazzo Francesco Molon Ca’ Bernardo, San Polo 2184/A

 

BRAZIL

Swinguerra

Commissioner: José Olympio da Veiga Pereira, Fundação Bienal de São Paulo.

Curator: Gabriel Pérez-Barreiro. Exhibitor: Bárbara Wagner & Benjamin de Burca.

Venue: Giardini

 

BULGARIA

How We Live

Commissioner: Iaroslava Boubnova, National Gallery in Sofia. Curator: Vera Mlechevska.

Exhibitors: Rada Boukova , Lazar Lyutakov.

Venue: Palazzo Giustinian Lolin, San Marco 2893

 

CANADA

ISUMA

Commissioner: National Gallery of Canada. Curators: Asinnajaq, Catherine Crowston, Josée Drouin-Brisebois, Barbara Fischer, Candice Hopkins. Exhibitors: Isuma (Zacharias Kunuk, Norman Cohn, Paul Apak, Pauloosie Qulitalik).

Venue: Giardini

 

CHILE

Altered Views

Commissioner: Varinia Brodsky, Ministry of Cultures, Arts and Heritage.

Curator: Agustín Pérez. Rubio. Exhibitor: Voluspa Jarpa.

Venue: Arsenale

 

CHINA (People’s Republic of)

Re-睿

Commissioner: China Arts and Entertainment Group Ltd. (CAEG).

Curator: Wu Hongliang. Exhibitors: Chen Qi, Fei Jun, He Xiangyu, Geng Xue.

Venue: Arsenale

 

CROATIA

Traces of Disappearing (In Three Acts)

Commissioner: Ministry of Culture of the Republic of Croatia. Curator: Katerina Gregos.

Exhibitor: Igor Grubić.

Venue: Calle Corner, Santa Croce 2258

 

CUBA

Entorno aleccionador (A Cautionary Environment)

Commissioner: Norma Rodríguez Derivet, Consejo Nacional de Artes Plásticas.

Curator: Margarita Sanchez Prieto. Exhibitors: Alejandro Campins, Alex Hérnandez, Ariamna Contino and Eugenio Tibaldi. Venue: Isola di San Servolo

 

CYPRUS (Republic of)

Christoforos Savva: Untimely, Again

Commissioner: Louli Michaelidou. Curator: Jacopo Crivelli Visconti. Exhibitor: Christoforos Savva.

Venue: Associazione Culturale Spiazzi, Castello 3865

 

CZECH (Republic) and SLOVAK (Republic)

Stanislav Kolíbal. Former Uncertain Indicated

Commissioner: Adam Budak, National Gallery Prague. Curator: Dieter Bogner.

Exhibitor: Stanislav Kolibal.

Venue: Giardini

 

DOMINICAN (Republic) *

Naturaleza y biodiversidad en la República Dominicana

Commissioner: Eduardo Selman, Minister of Culture. Curators: Marianne de Tolentino, Simone Pieralice, Giovanni Verza. Exhibitors: Dario Oleaga, Ezequiel Taveras, Hulda Guzmán, Julio Valdez, Miguel Ramirez, Rita Bertrecchi, Nicola Pica, Marraffa & Casciotti.

Venue: Palazzo Albrizzi Capello, Cannaregio 4118 – Sala della Pace

 

EGYPT

khnum across times witness

Commissioner: Ministry of Culture. Curator: Ahmed Chiha.

Exhibitors: Islam Abdullah, Ahmed Chiha, Ahmed Abdel Karim.

Venue: Giardini

 

ESTONIA

Birth V

Commissioner: Maria Arusoo, Centre of Contemporary Arts of Estonia. Curators: Andrew Berardini, Irene Campolmi, Sarah Lucas, Tamara Luuk. Exhibitor: Kris Lemsalu.

Venue: c/o Legno & Legno, Giudecca 211

 

FINLAND (Alvar Aalto Pavilion)

A Greater Miracle of Perception

Commissioner: Raija Koli, Director Frame Contemporary Art Finland.

Curators: Giovanna Esposito Yussif, Bonaventure Soh Bejeng Ndikung, Christopher Wessels. Exhibitors: Miracle Workers Collective (Maryan Abdulkarim, Khadar Ahmed, Hassan Blasim, Giovanna Esposito Yussif, Sonya Lindfors, Bonaventure Soh Bejeng Ndikung, Outi Pieski, Leena Pukki, Lorenzo Sandoval, Martta Tuomaala, Christopher L. Thomas, Christopher Wessels, Suvi West).

Venue: Giardini

 

FRANCE

Deep see blue surrounding you / Vois ce bleu profond te fondre

Commissioner: Institut français with the Ministry for Europe and Foreign Affairs and the Ministry of Culture. Curator: Martha Kirszenbaum. Exhibitor: Laure Prouvost.

Venue: Giardini

 

GEORGIA

REARMIRRORVIEW, Simulation is Simulation, is Simulation, is Simulation

Commissioner: Ana Riaboshenko. Curator: Margot Norton. Exhibitor: Anna K.E.

Venue: Arsenale

 

GERMANY

Commissioner: ifa (Institut für Auslandsbeziehungen) on behalf of the Federal Foreign Office, Germany. Curator: Franciska Zólyom. Exhibitor: Natascha Süder Happelmann.

Venue: Giardini

 

GHANA ***

Ghana Freedom

Commissioner: Ministry of Tourism, Arts and Culture. Curator: Nana Oforiatta Ayim.

Exhibitors: Felicia Abban, John Akomfrah, El Anatsui, Lynette Yiadom Boakye, Ibrahim Mahama, Selasi Awusi Sosu.

Venue: Arsenale

 

GREAT BRITAIN

Cathy Wilkes

Commissioner: Emma Dexter. Curator: Zoe Whitley. Exhibitor: Cathy Wilkes.

Venue: Giardini

 

GREECE

Mr Stigl

Commissioner: Syrago Tsiara (Deputy Director of the Contemporary Art Museum - Metropolitan Organization of Museums of Visual Arts of Thessaloniki - MOMus).

Curator: Katerina Tselou. Exhibitors: Panos Charalambous, Eva Stefani, Zafos Xagoraris.

Venue: Giardini

 

GRENADA

Epic Memory

Commissioner: Susan Mains. Curator: Daniele Radini Tedeschi.

Exhibitors: Amy Cannestra, Billy Gerard Frank, Dave Lewis, Shervone Neckles, Franco Rota Candiani, Roberto Miniati, CRS avant-garde.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

GUATEMALA

Interesting State

Commissioner: Elder de Jesús Súchite Vargas, Minister of Culture and Sports of Guatemala. Curator: Stefania Pieralice. Exhibitors: Elsie Wunderlich, Marco Manzo.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

HAITI

THE SPECTACLE OF TRAGEDY

Commissioner: Ministry of Culture and Communication.

Curator: Giscard Bouchotte. Exhibitor: Jean Ulrick Désert.

Venue: Circolo Ufficiali Marina, Calle Seconda de la Fava, Castello 2168

 

HUNGARY

Imaginary Cameras

Commissioner: Julia Fabényi, Museo Ludwig – Museo d’arte contemporanea, Budapest.

Curator: Zsuzsanna Szegedy-Maszák. Exhibitor: Tamás Waliczky.

Venue: Giardini

 

ICELAND

Chromo Sapiens – Hrafnhildur Arnardóttir / Shoplifter

Commissioner: Eiríkur Þorláksson, Icelandic Ministry of Education, Science and Culture.

Curator: Birta Gudjónsdóttir. Exhibitor: Hrafnhildur Arnardóttir / Shoplifter.

Venue: Spazio Punch, Giudecca 800

 

INDIA

Our time for a future caring

Commissioner: Adwaita Gadanayak National Gallery of Modern Art.

Curator: Roobina Karode, Director & Chief Curator, Kiran Nadar Museum of Art. Exhibitors: Atul Dodiya, Ashim Purkayastha, GR Iranna, Jitish Kallat, Nandalal Bose, Rummana Hussain, Shakuntala Kulkarni.

Venue: Arsenale

 

INDONESIA

Lost Verses

Commissioner: Ricky Pesik & Diana Nazir, Indonesian Agency for Creative Economy.

Curator: Asmudjo Jono Irianto. Exhibitors: Handiwirman Saputra and Syagini Ratna Wulan.

Venue: Arsenale

 

IRAN (Islamic Republic of)

of being and singing

Commissioner: Hadi Mozafari, General Manager of Visual Arts Administration of Islamic Republic of Iran. Curator: Ali Bakhtiari.

Exhibitors: Reza Lavassani, Samira Alikhanzadeh, Ali Meer Azimi.

Venue: Fondaco Marcello, San Marco 3415

 

IRAQ

Fatherland

Commissioner: Fondazione Ruya. Curators: Tamara Chalabi, Paolo Colombo.

Exhibitor: Serwan Baran.

Venue: Ca’ del Duca, Corte del Duca Sforza, San Marco 3052

 

IRELAND

The Shrinking Universe

Commissioner: Culture Ireland. Curator: Mary Cremin. Exhibitor: Eva Rothschild.

Venue: Arsenale

 

ISRAEL

Field Hospital X

Commissioner: Michael Gov, Arad Turgeman. Curator: Avi Lubin. Exhibitor: Aya Ben Ron.

Venue: Giardini

 

ITALY

Commissioner: Federica Galloni, Direttore Generale Arte e Architettura Contemporanee e Periferie Urbane, Ministero dei Beni e delle Attività Culturali. Curator: Milovan Farronato.

Exhibitors: Enrico David, Liliana Moro, Chiara Fumai.

Venue: Padiglione Italia, Tese delle Vergini, Arsenale

 

IVORY COAST

The Open Shadows of Memory

Commissioner: Henri Nkoumo. Curator: Massimo Scaringella. Exhibitors: Ernest Dükü, Ananias Leki Dago, Valérie Oka, Tong Yanrunan.

Venue: Castello Gallery, Castello 1636/A

 

JAPAN

Cosmo-Eggs

Commissioner: The Japan Foundation. Curator: Hiroyuki Hattori. Exhibitors: Motoyuki Shitamichi, Taro Yasuno, Toshiaki Ishikura, Fuminori Nousaku.

Venue: Giardini

 

KIRIBATI

Pacific Time - Time Flies

Commissioner: Pelea Tehumu, Ministry of Internal Affairs. Curators: Kautu Tabaka, Nina Tepes. Exhibitors: Kaeka Michael Betero, Daniela Danica Tepes, Kairaken Betio Group; Teroloang Borouea, Neneia Takoikoi, Tineta Timirau, Teeti Aaloa, Kenneth Ioane, Kaumai Kaoma, Runita Rabwaa, Obeta Taia, Tiribo Kobaua, Tamuera Tebebe, Rairauea Rue, Teuea Kabunare, Tokintekai Ekentetake, Katanuti Francis, Mikaere Tebwebwe, Terita Itinikarawa, Kaeua Kobaua, Raatu Tiuteke, Kaeriti Baanga, Ioanna Francis, Temarewe Banaan, Aanamaria Toom, Einako Temewi, Nimei Itinikarawa, Teniteiti Mikaere, Aanibo Bwatanita, Arin Tikiraua.

Venue: European Cultural Centre, Palazzo Mora, Strada Nuova 3659

 

KOREA (Republic of)

History Has Failed Us, but No Matter

Commissioner: Arts Council Korea. Curator: Hyunjin Kim. Exhibitors: Hwayeon Nam, siren eun young jung, Jane Jin Kaisen.

Venue: Giardini

 

KOSOVO (Republic of)

Family Album

Commissioner: Arta Agani. Curator: Vincent Honore. Exhibitor: Alban Muja.

Venue: Arsenale

 

LATVIA

Saules Suns

Commissioner: Dace Vilsone. Curators: Valentinas Klimašauskas, Inga Lāce.

Exhibitor: Daiga Grantiņa.

Venue: Arsenale

 

LITHUANIA

Sun & Sea (Marina)

Commissioner: Rasa Antanavičıūte. Curator: Lucia Pietroiusti.

Exhibitors: Lina Lapelyte, Vaiva Grainyte and Rugile Barzdziukaite.

Venue: Magazzino No. 42, Marina Militare, Arsenale di Venezia, Fondamenta Case Nuove 2738c

 

LUXEMBOURG (Grand Duchy of)

Written by Water

Commissioner: Ministry of Culture of Luxembourg.

Curator: Kevin Muhlen. Exhibitor: Marco Godinho.

Venue: Arsenale

 

NORTH MACEDONIA (Republic of )

Subversion to Red

Commissioner: Mira Gakina. Curator: Jovanka Popova. Exhibitor: Nada Prlja.

Venue: Palazzo Rota Ivancich, Castello 4421

 

MADAGASCAR ***

I have forgotten the night

Commissioner: Ministry of Communication and Culture of the Republic of Madagascar. Curators: Rina Ralay Ranaivo, Emmanuel Daydé.

Exhibitor: Joël Andrianomearisoa.

Venue: Arsenale

 

MALAYSIA ***

Holding Up a Mirror

Commissioner: Professor Dato’ Dr. Mohamed Najib Dawa, Director General of Balai Seni Negara (National Art Gallery of Malaysia), Ministry of Tourism, Arts and Culture of Malaysia. Curator: Lim Wei-Ling. Exhibitors: Anurendra Jegadeva, H.H.Lim, Ivan Lam, Zulkifli Yusoff.

Venue: Palazzo Malipiero, San Marco 3198

 

MALTA

Maleth / Haven / Port - Heterotopias of Evocation

Commissioner: Arts Council Malta. Curator: Hesperia Iliadou Suppiej. Exhibitors: Vince Briffa, Klitsa Antoniou, Trevor Borg.

Venue: Arsenale

 

MEXICO

Actos de Dios / Acts of God

Commissioner: Gabriela Gil Verenzuela. Curator: Magalí Arriola. Exhibitor: Pablo Vargas Lugo.

Venue: Arsenale

 

MONGOLIA

A Temporality

Commissioner: The Ministry of Education, Culture, Science and Sports of Mongolia.

Curator: Gantuya Badamgarav. Exhibitor: Jantsankhorol Erdenebayar with the participation of traditional Mongolian throat singers and Carsten Nicolai (Alva Noto).

Venue: Bruchium Fermentum, Calle del Forno, Castello 2093-2090

 

MONTENEGRO

Odiseja / An Odyssey

Commissioner: Nenad Šoškić. Curator: Petrica Duletić. Exhibitor: Vesko Gagović.

Venue: Palazzo Malipiero (piano terra), San Marco 3078-3079/A, Ramo Malipiero

 

MOZAMBIQUE (Republic of)

The Past, the Present and The in Between

Commissioner: Domingos do Rosário Artur. Curator: Lidija K. Khachatourian.

Exhibitors: Gonçalo Mabunda, Mauro Pinto, Filipe Branquinho.

Venue: Palazzo Mora, Strada Nova, 3659

 

NETHERLANDS (The)

The Measurement of Presence

Commissioner: Mondriaan Fund. Curator: Benno Tempel. Exhibitors: Iris Kensmil, Remy Jungerman. Venue: Giardini

 

NEW ZEALAND

Post hoc

Commissioner: Dame Jenny Gibbs. Curators: Zara Stanhope and Chris Sharp.

Exhibitor: Dane Mitchell.

Venue: Palazzina Canonica, Riva Sette Martiri

 

NORDIC COUNTRIES (FINLAND - NORWAY - SWEDEN)

Weather Report: Forecasting Future

Commissioner: Leevi Haapala / Museum of Contemporary Art Kiasma / Finnish National Gallery, Katya García-Antón / Office for Contemporary Art Norway (OCA), Ann-Sofi Noring / Moderna Museet. Curators: Leevi Haapala, Piia Oksanen. Exhibitors: Ane Graff, Ingela Ihrman, nabbteeri.

Venue: Giardini

 

PAKISTAN ***

Manora Field Notes

Commissioner: Syed Jamal Shah, Pakistan National Council of the Arts, PNCA.

Curator: Zahra Khan. Exhibitor: Naiza Khan.

Venue: Tanarte, Castello 2109/A and Spazio Tana, Castello 2110-2111

 

PERU

“Indios Antropófagos”. A butterfly Garden in the (Urban) Jungle

Commissioner: Armando Andrade de Lucio. Curator: Gustavo Buntinx. Exhibitors: Christian Bendayán, Otto Michael (1859-1934), Manuel Rodríguez Lira (1874-1933), Segundo Candiño Rodríguez, Anonymous popular artificer.

Venue: Arsenale

 

PHILIPPINES

Island Weather

Commissioner: National Commission for Culture and the Arts (NCCA) / Virgilio S. Almario.

Curator: Tessa Maria T. Guazon. Exhibitor: Mark O. Justiniani.

Venue: Arsenale

 

POLAND

Flight

Commissioner: Hanna Wroblewska. Curators: Łukasz Mojsak, Łukasz Ronduda.

Exhibitor: Roman Stańczak.

Venue: Giardini

 

PORTUGAL

a seam, a surface, a hinge or a knot

Commissioner: Directorate-General for the Arts. Curator: João Ribas. Exhibitor: Leonor Antunes.

Venue: Fondazione Ugo e Olga Levi Onlus, Palazzo Giustinian Lolin, San Marco 2893

 

ROMANIA

Unfinished Conversations on the Weight of Absence

Commissioner: Attila Kim. Curator: Cristian Nae. Exhibitor: Belu-Simion Făinaru, Dan Mihălțianu, Miklós Onucsán.

Venues: Giardini and New Gallery of the Romanian Institute for Culture and Humanistic Research (Campo Santa Fosca, Palazzo Correr, Cannaregio 2214)

 

RUSSIA

Lc 15:11-32

Commissioner: Semyon Mikhailovsky. Curator: Mikhail Piotrovsky. Exhibitors: Alexander Sokurov, Alexander Shishkin-Hokusai.

Venue: Giardini

 

SAN MARINO (Republic of)

Friendship Project International

Commissioner: Vito Giuseppe Testaj. Curator: Vincenzo Sanfo. Exhibitors: Gisella Battistini, Martina Conti, Gabriele Gambuti, Giovanna Fra, Thea Tini, Chen Chengwei, Li Geng, Dario Ortiz, Tang Shuangning, Jens W. Beyrich, Xing Junqin, Xu de Qi, Sebastián.

Venue: Palazzo Bollani, Castello 3647; Complesso dell’Ospedaletto, Castello 6691

 

SAUDI ARABIA

After Illusion بعد توهم

Commissioner: Misk Art Insitute. Curator: Eiman Elgibreen. Exhibitor: Zahrah Al Ghamdi.

Venue: Arsenale

 

SERBIA

Regaining Memory Loss

Commissioner: Vladislav Scepanovic. Curator: Nicoletta Lambertucci. Exhibitor: Djordje Ozbolt.

Venue: Giardini

 

SEYCHELLES (Republic of)

Drift

Commissioner: Galen Bresson. Curator: Martin Kennedy.

Exhibitors: George Camille and Daniel Dodin.

Venue: Palazzo Mora, Strada Nova, 3659

 

SINGAPORE

Music For Everyone: Variations on a Theme

Commissioner: Rosa Daniel, Chief Executive Officer, National Arts Council (NAC).

Curator: Michelle Ho. Exhibitor: Song-Ming Ang.

Venue: Arsenale

 

SLOVENIA (Republic of)

Here we go again... SYSTEM 317

A situation of the resolution series

Commissioner: Zdenka Badovinac, Director Moderna galerija / Museum of Modern Art, Ljubljana. Curator: Igor Španjol. Exhibitor: Marko Peljhan.

Venue: Arsenale

 

SOUTH AFRICA (Republic of)

The stronger we become

Commissioner: Titi Nxumalo, Console Generale. Curators: Nkule Mabaso, Nomusa Makhubu. Exhibitors: Dineo Seshee Bopape, Tracey Rose, Mawande Ka Zenzile.

Venue: Arsenale

 

SPAIN

Perforated by Itziar Okariz and Sergio Prego

Commissioner: AECID Agencia Espanola de Cooperacion Internacional Para El Desarrollo. Ministerio de Asuntos Exteriores, Union Europea y Cooperacion. Curator: Peio Aguirre.

Exhibitors: Itziar Okariz, Sergio Prego.

Venue: Giardini

 

SWITZERLAND

Moving Backwards

Commissioner: Swiss Arts Council Pro-Helvetia: Marianne Burki, Sandi Paucic, Rachele Giudici Legittimo. Curator: Charlotte Laubard. Exhibitors: Pauline Boudry/Renate Lorenz.

Venue: Giardini

 

SYRIAN ARAB (Republic)

Syrian Civilization is still alive

Commissioner/Curator: Emad Kashout. Exhibitors: Abdalah Abouassali, Giacomo Braglia, Ibrahim Al Hamid, Chen Huasha, Saed Salloum, Xie Tian, Saad Yagan, Primo Vanadia, Giuseppe Biasio.

Venue: Isola di San Servolo; Chiesetta della Misericordia, Campo dell'Abbazia, Cannaregio

 

THAILAND

The Revolving World

Commissioner: Vimolluck Chuchat, Office of Contemporary Art and Culture, Ministry of Culture, Thailand. Curator: Tawatchai Somkong. Exhibitors: Somsak Chowtadapong, Panya Vijinthanasarn, Krit Ngamsom.

Venue: In Paradiso 1260, Castello

 

TURKEY

We, Elsewhere

Commissioner: IKSV. Curator: Zeynep Öz. Exhibitor: İnci Eviner.

Venue: Arsenale

 

UKRAINE

The Shadow of Dream cast upon Giardini della Biennale

Commissioner: Svitlana Fomenko, First Deputy Minister of Culture. Curators: Open group (Yurii Biley, Pavlo Kovach, Stanislav Turina, Anton Varga). Exhibitors: all artists of Ukraine.

Venue: Arsenale

 

UNITED ARAB EMIRATES

Nujoom Alghanem: Passage

Commissioner: Salama bint Hamdan Al Nahyan Foundation.

Curators: Sam Bardaouil and Till Fellrath. Exhibitor: Nujoom Alghanem.

Venue: Arsenale

 

UNITED STATES OF AMERICA

Martin Puryear: Liberty

Commissioner/Curator: Brooke Kamin Rapaport. Exhibitor: Martin Puryear.

Venue: Giardini

 

URUGUAY

“La casa empática”

Commissioner: Alejandro Denes. Curators: David Armengol, Patricia Bentancur.

Exhibitor: Yamandú Canosa.

Venue: Giardini

 

VENEZUELA (Bolivarian Republic of)

Metaphore of three windows

Venezuela: identity in time and space

Commissioner/Curator: Oscar Sottillo Meneses. Exhibitors: Natalie Rocha Capiello, Ricardo García, Gabriel López, Nelson Rangelosky.

Venue: Giardini

 

ZIMBABWE (Republic of)

Soko Risina Musoro (The Tale without a Head)

Commissioner: Doreen Sibanda, National Gallery of Zimbabwe. Curator: Raphael Chikukwa. Exhibitors: Georgina Maxim, Neville Starling , Cosmas Shiridzinomwa, Kudzanai Violet Hwami.

Venue: Istituto Provinciale per L’infanzia “Santa Maria Della Pietà”. Calle della Pietà Castello n. 3701 (ground floor)

 

---

invited artist :

Lawrence Abu Hamdan (Jordan / Beirut)

Njideka Akunyili Crosby (Nigeria / USA),Halil Altındere (Turkey),Michael Armitage (Kenya / UK),Korakrit Arunanondchai (Thailand / USA),Alex Gvojic (USA),Ed Atkins (UK / Germany / Denmark),Tarek Atoui (Lebanon / France),

Darren Bader (USA),Nairy Baghramian (Iran / Germany,

Neïl Beloufa (France),Alexandra Bircken (Germany),Carol Bove (Switzerland / USA,

Christoph Büchel (Switzerland / Iceland,

Ludovica Carbotta (Italy / Barcelona),Antoine Catala (France / USA),Ian Cheng (USA),George Condo (USA

Alex Da Corte (USA),Jesse Darling (UK / Germany),Stan Douglas (Canada),Jimmie Durham (USA / Germany),Nicole Eisenman (France / USA,

Haris Epaminonda (Cyprus / Germany),Lara Favaretto (Italy),Cyprien Gaillard (France / Germany), Gill (India),Dominique Gonzalez-Foerster (France),Shilpa Gupta (India),Soham Gupta (India),Martine Gutierrez (USA),Rula Halawani (Palestine),Anthea Hamilton (UK),Jeppe Hein (Denmark / Germany),Anthony Hernandez (USA),Ryoji Ikeda (Japan / France),Arthur Jafa (USA),Cameron Jamie (USA / France / Germany),Kahlil Joseph (USA),Zhanna Kadyrova (Ukraine),Suki Seokyeong Kang (South Korea),Mari Katayama (Japan),Lee Bul (South Korea),Liu Wei (China),Maria Loboda (Poland / Germany),Andreas Lolis (Albania / Greece),Christian Marclay (USA / London),Teresa Margolles (Mexico / Spain),Julie Mehretu (Ethiopia / USA),Ad Minoliti (Argentina),Jean-Luc Moulène (France),Zanele Muholi (South Africa),Jill Mulleady (Uruguay / USA),Ulrike Müller (Austria / USA),Nabuqi (China),Otobong Nkanga (Nigeria / Belgium),Khyentse Norbu (Bhutan / India),Frida Orupabo (Norway),Jon Rafman (Canada).Gabriel Rico (Mexico),Handiwirman Saputra (Indonesia),Tomás Saraceno (Argentina / Germany),Augustas Serapinas (Lithuania),Avery Singer (USA),Slavs and Tatars (Germany),Michael E. Smith (USA),Hito Steyerl (Germany),Tavares Strachan (Bahamas / USA),Sun Yuan and Peng Yu (China),Henry Taylor (USA),Rosemarie Trockel (Germany),Kaari Upson (USA),Andra Ursuţa (Romania),Danh Vō (Vietnam / Mexico),Kemang Wa Lehulere (South Africa),Apichatpong Weerasethakul (Thailand) and Tsuyoshi Hisakado (Japan),Margaret Wertheim and Christine Wertheim (Australia / USA) ,Anicka Yi (South Korea/ USA),Yin Xiuzhen (China),Yu Ji (China / Austria)

  

-----

other Biennale :(Biennials ) :Venice Biennial , Documenta Havana Biennial,Istanbul Biennial ( Istanbuli),Biennale de Lyon ,Dak'Art Berlin Biennial,Mercosul Visual Arts Biennial ,Bienal do Mercosul Porto Alegre.,Berlin Biennial ,Echigo-Tsumari Triennial .Yokohama Triennial Aichi Triennale,manifesta ,Copenhagen Biennale,Aichi Triennale

Yokohama Triennial,Echigo-Tsumari Triennial.Sharjah Biennial ,Biennale of Sydney, Liverpool , São Paulo Biennial ; Athens Biennale , Bienal do Mercosul ,Göteborg International Biennial for Contemporary Art

  

وینس Venetsiya

art umjetnost umění kunst taide τέχνη művészetList ealaín arte māksla menasarti Kunst sztuka artă umenie umetnost konstcelfקונסטարվեստincəsənətশিল্প艺术(yìshù)藝術 (yìshù)ხელოვნებაकलाkos duabアートಕಲೆសិល្បៈ미(misul)ສິນລະປະകലकलाအတတ်ပညာकलाකලාවகலைఆర్ట్ศิลปะ آرٹsan'atnghệ thuậtفن (fan)אומנותهنرsanat artist

venice biennale Venezia Venedig biennalen Bienal_de_Venecia Venise Venecia Bienalo Bienal Biënnale Venetië Veneza Μπιενάλε της Βενετίας ヴェネツィ ア・ビエンナーレ 威尼斯双年展 Venedik Bienali Venetsian biennaali Wenecji biennial #venicebiennale #venicebiennial biennalism

Veneziako Venecija Venècia Venetië Veneetsia Venetsia VenedigΒ ενετία Velence Feneyjar Venice Venēcija Venezja Venezia Wenecja VenezaVeneția Venetsiya Benátky Benetke Fenisוועניס Վենետիկ ভেনি স威尼斯 威尼斯 ვენეციისવે નિસवेनिसヴ ェネツィアವೆನಿಸ್베니스வெனிஸ்వెనిస్เวนิซوینس Venetsiya Italy italia

 

Ralph Rugoff Ralph_Rugoff #RalphRugoff RalphRugoff 2019

 

pavilion giardini artcontemporain contemporary kunst modern #artcontemporain art artsenal gallery gallerie museum

 

artist curator commissaire country contemporary ultracontemporary art kunst perfomance sport jogging emergency room urgency panic saving artist role responsability

 

#art #artist #artistic #artists #arte #artwork

Thierry Geoffroy / Colonel

PHOTO: Liberty County, though not hit as severely by Hurricane Ike as other parts of Texas, is dealing with the storm’s ripple of chaos. This pack of displaced dogs, which includes three nursing mothers, is being cared for by a group of neighbors who have banded together to help the strays.

www.aspca.org/site/PageServer?pagename=disasterrelief_ike

 

Kinship Circle: SOS From Texas: Animals After Ike

 

---------- Forwarded message ----------

From: Kinship Circle - kinshipcircle [at] accessus.net

Date: Mon, Sep 22, 2008 at 7:18 PM

Subject: SOS From Texas: Animals After Ike

 

KINSHIP CIRCLE ANIMAL DISASTER AID NETWORK

www.kinshipcircle.org/disasters

 

9/22/08: SOS From Texas, Animals After Ike

 

IN THIS ALERT:

 

1. A Texan Talks About Where Animals May Need Help

2. Can This Be True? 10 Days To Reclaim Pets...

3. Give Them Shelter: Help For Ike’s Animal Victims

4. Caught On Camera In Galveston Island

5. More Photos From Houston SPCA & ASPCA

6. Rescuer Near Galveston Pleads For Help

7. Dogs, Cats Spared In Montgomery County, TX

8. Do Their Lives Matter? Cows Cling To Life In Texas

 

In post-Ike Texas, large groups (such as HSUS) have reportedly invalidated the MOU (Memorandum of Understanding) smaller groups (such as MuttShack) had formed with local authorities to work in Beaumont, Texas. Such alleged hostility made it increasingly difficult to obtain a realistic snapshot of the animal situation in Ike-ravaged areas. There was concern about the amount of time some large groups devoted to removing other emergency rescue groups, rather than helping animals in the field. Below is some of what we know -- straightforward, without a “public relations” angle.

 

=====================

 

1. A Texan Talks About Where Animals May Need Help

 

=====================

 

EDITED FOR LENGTH

 

From Kathy Landry, landrymusic [at] hotmail.com -- I live in Kemah, TX on Galveston Bay. My foster animals/rescues and I are OK, but home impacted -- no electricity but neighbor allowing some hook up to his generator, so just got computer/TV access... Here is what I think about which specific areas most animals will have been left and suffering.

 

CRITICAL ANIMAL NEEDS AREAS

 

**BOLIVAR PENINSULA (ESPECIALLY CRYSTAL BEACH) took a 20 ft. plus storm surge. When the island started to flood 12 hrs. BEFORE Ike even arrived, the coast guard tried to evac people and pets... An hour later TV said coast guard had to stop, as weather became too dangerous. They had to leave many people (and pets). There may be MANY companion animals injured or left in houses or on streets. I don’t know how SPCA could possibly handle alone the magnitude of animal rescue in this huge Houston/Galveston affected area.

 

Bolivar Peninsula - Best Friends Rapid Response

www.youtube.com/watch?v=ITVno-1x4v8&feature=related

 

Crystal Beach – Best Friends Rapid Response

www.youtube.com/watch?v=caiac8Dqjlc&feature=related

 

FROM KINSHIP CIRCLE: It is shocking to see dogs left on short chains -- from which they have no chance to escape floodwaters -- bloated and dead. We agree with Best Friends’ Rich Crook that the individuals responsible for abandoning animals in a catastrophic storm should be prosecuted to the full extent under Texas animal cruelty law.

 

**GALVESTON ISLAND & CITY OF GALVESTON: Large areas submerged, major devastation of entire island... Heard reporter talk about a call from a woman who left 2 dogs in house, in area where houses took on 10 FEET of water. Reporters went in, dogs alive and OK (one on top of refrigerator). They fed and watered, put in backyard and called SPCA (? dogs still there). They said this was area of 57th St. and Avenue R in Galveston... There are always many strays in Galveston. Also many economically challenged people and elderly with animals. Although local officials bussed many out with pets...you know there were still animals left (people with multiple pets, etc.) There have always been many horses, cows also on the island.

 

*SEABROOK (my area) ON GALVESTON BAY also completely flooded. There are a lot of feral cats, and many outdoor but not feral cats who shop owners feed, etc. I live 8 blocks from Seabrook, but not allowed in, roads blocked, water just went down yesterday.

 

*KEMAH (across the bridge from Seabrook) also has lots of outdoor feral or semi-feral cats who hang out at restaurants and shops. Also took a lot of flooding. No one allowed in, roads blocked.

 

**BACLIFF (about 5-10 miles south of Kemah) ON GALVESTON BAY is a coastal area noted for a lot of animal neglect and abuse. Likely many chained dogs left behind, animals left loose, and confined in houses.

 

**LA PORTE (slightly north of Seabrook) had lots of wind damage, but I don't think as much storm surge (not sure). Also MANY strays and MANY abandoned animals even when not a hurricane. The kill shelter always overfilled...

 

Thank you all for helping Houston/Galveston animals.

KATHY LANDRY / ph: 281-535-1009

 

=====================

 

2. Can This Be True? 10 Days To Reclaim Pets...

 

=====================

 

According to the Houston Chronicle’s blog on Ike animal information:

“Rescued animals will be put up for adoption after 10 days.”

blogs.chron.com/hurricanes/animals/

 

“Pet owners will have a 10-day window of time to identify and collect their animals from the date of the photo's posting. After that point, the animals will be adopted out."

 

Marilyn Knapp Litt - A Stealth Volunteer in San Antonio, TX writes: Right now I am EXTREMELY concerned with the ten day time limit for Galveston residents to claim their animals. It is will result in very few residents having their animals returned. It is a Houston SPCA policy, but they do not have it anywhere on their website. I had it confirmed by one of the hotline volunteers.

 

READ MORE HERE:

rescuesandreunions.blogspot.com/2008/09/it-is-true-10-day...

rescuesandreunions.blogspot.com/2008/09/on-your-mark-get-...

 

ORIGINAL ALERT FROM:

Marilyn Knapp Litt - A Stealth Volunteer in San Antonio

Stealth Helped Reunite Families with their Katrina Pets: 1,000+ Volunteers = 1,000+ Pets Home Safe with Stealth!

groups.yahoo.com/group/stealthvolunteers

www.StealthVolunteers.com * www.MarilynLitt.com

www.MarilynsPictures.com * www.MarilynsBlog.com

 

=====================

 

3. Give Them Shelter: Help For Ike’s Animal Victims

 

=====================

 

TO LOCATE LOST COMPANION ANIMALS / REPORT FOUND ANIMALS:

 

www.pets911.com/disaster-response-pet-portal

 

Photos and descriptions entered by rescue workers from all organizations working on this issue.

 

If you have lost or found an animal not from Galveston, use HSPCA tool to post report:

hspca.convio.net/site/PageServer?pagename=animal_resource...

 

Houston area shelters kill around 100 dogs and cats each day because there are not enough homes for them (ON AN ORDINARY DAY). Although everyone is working very hard, the task post-Ike is massive.

 

HOUSTON SPCA “OPERATION SAVE A LIFE:”

 

Houston SPCA seeks people to foster a Galveston/Bolivar/Coastal Area animal for TEN DAYS.

Emergency Foster Care: www.houstonspca.org/site/PageServer?pagename=Disaster_Nee...

 

Read more: www.beloblog.com/KHOU_Animal_Attraction/2008/09/operation...

 

Families interested in fostering can:

- Download an application: www.houstonspca.org

- Or come to the Houston SPCA / 900 Portway Drive / Houston, TX 77024

 

HARRIS COUNTY ANIMAL SHELTER:

 

Harris County's animal shelter also has many animals lost in the storm. Unclaimed animals will be killed (essentially the same story for all local shelters). To find out how you can help, call or check their website: 281-999-3191, www.countypets.com

 

EMERGENCY INFORMATION:

 

- SPCA Lost & Found Pet Hotline: 713-861-0161

- SPCA Rescue Hotline: 877-661-0161 or 713-435-2990 / 10am- 6pm daily

 

Emergency Animal Shelters For Lost Animals:

 

1st United Methodist Church of Humble

800 Main St. / Humble, Texas 77338

 

Lamb of God Lutheran Church

1400 FM 1960 East Bypass / Humble, Texas 77338

 

Bring Injured Wildlife to the SPCA

SPCA Houston / 900 Portway Drive

(near I-10 Hempstead Highway)

 

Citizens for Animal Protection, also caring for wildlife and pets.

CAP Lost & Found Pets: cap4pets.com

 

WAYS TO HELP:

 

RESCUE BANK / FOOD SOURCE FOR ANIMALS

 

This Houston-based "food bank" for animal rescue and adoption groups has started a shelter restoration fund to help member groups recover from Hurricane Ike and care for the increased numbers of rescued and recovered animals. Rescue bank is a cooperative group of more than 45 Houston-Galveston area non-profit shelter and foster organizations. Created in response to Hurricane Katrina, rescue bank operates on the "food bank" model, collecting and distributing more than a quarter million pounds of pet food and supplies during the last two years.

 

TAX-DEDUCTIBLE DONATIONS can be made at any Washington Mutual branch by specifying "rescue bank" to the teller. More information:

www.rescuebank.org, infoall [at] rescuebank.org

 

ONLINE DONATIONS: www.rescuebank.org/pages/wishlist01.htm

Click on PAYPALS link on left side of page.

 

SPECIAL PALS ANIMAL SHELTER

 

This rescue shelter has taken in animals from Kemah, Galveston and the Bay Area shelters. Special Pals usually has about 70 animals in their shelter and currently has about 200. Special Pals needs:

 

VOLUNTEERS: To help with 8:00am feedings, other assistance.

 

SUPPLIES: Bleach / Dry dog food (Purina, Beneful, Pedigree Small Bites)

Cat litter / Drinking water for volunteers / Financial aide

 

DONATIONS: www.specialpalsshelter.org/Ike.asp

 

TO HELP, CONTACT SPECIAL PALS SHELTER: 281-579-7387

3830 Greenhouse Road / Houston, TX 77084

 

GALVESTON ISLAND HUMANE SOCIETY

 

DONATE to the GIHS Hurricane Ike Recovery:

www.galvestonhumane.org/contributions.php

 

HOUSTON SPCA

 

DONATIONS & HSPCA WISH LIST:

hspca.convio.net/site/PageServer?pagename=Hurricane_Ike_U...

hspca.convio.net/site/PageServer?pagename=donate_wish

 

ORIGINAL ALERT FROM:

 

Shirley Wilkes-Johnson, Vegan World Radio

veggiesue [at] gmail.com, 1-800-864-3501

Tune in every Monday 10:00am at 90.1 FM KPFT Houston (89.5 in Galveston) or live on the web at www.kpft.org and www.veganworldradio.com

(or later on archive archive.kpft.org)

 

=====================

 

4. Caught On Camera In Galveston Island

 

=====================

 

From: Texas Independent Rescuer in Kinship Circle Disaster Aid Network 9/16/08: I returned from home from Galveston Island last night. I had self-deployed to assist my blind father who lives in Alvin, Texas, about 10 miles from Galveston. Early after the storm on Saturday I took my truck and trailer and headed into town to find the local authorities were conducting their own search and rescue operations for animals. They told me to head south on Hwy 6 to assist in Galveston if I could get onto the island.

 

I ended up a few miles away in the towns or Santa Fe and Hitchcock, Texas where there were dead cows and other pets. Here I established a small base of operations next to the Santa Fe Police station near a bar where people where congregating. With permission of the local police I went street to street searching out pets in backyards and feeding them. After a days work and collecting a few strays, I got permission of the bar owner to leave the dogs overnight. The locals at the bar began assisting me with feeding and watering them. They asked if I had been down to Galveston yet and said those people need more help there than here.

 

Leaving local pets in good hands of residents, I headed south to Galveston Island. There I found the local EON and talked to the local police who directed me to the Houston SPCA and stated they were in charge of the rescue efforts for animals on the Island. How that was going to happen I never figured out. Because the Houston SPCA was already overwhelmed as I understood it. Anyway I traveled about the Island feeding dogs and cats until I ran out of food. (I should note that everywhere I went local people and lower officials commented on how great it was that someone was doing something so quick for the animals. One official stated: "About time someone got here to help the animals.")

 

I made a trip over to the local Humane Society to find the building destroyed and no one nearby. As curfew fell and without communications, I chose to leave the Island. I returned to Santa Fe and made arrangements for the strays I still had a my temporary shelter... The area of devastation is so great that not even the HSUS, ASPCA, or any one organization bearing all it's assets could handle rescue and care of the animals affected by IKE. God Bless those of you who are headed to the southeast Texas area to help. Expect to hit brick walls with the authorities... If you do go, be prepared to operate solely on your own and get permission from the local town Mayors and police departments. Expect no help from FEMA or Texas State officials.

 

Theodore R Endicott, Jr. MSG RET, ted.endicott [at] us.army.mil

Texas Independent Animal Rescuer

 

=====================

 

5. More Photos From Houston SPCA & ASPCA

 

=====================

 

PHOTO, left: Five little terrier-mix dogs were left behind on Galveston Island. Alone and frightened they watched as the storm surge rushed into their home. As the water rose, they jumped atop a table and that’s where Houston SPCA rescue teams found them whimpering. The high water mark was over their heads and our rescue teams knew in their hearts that these little dogs spent most of the night swimming for their lives. But they had a strong will to live...

hspca.convio.net/site/PageServer?pagename=Hurricane_Ike_U...

 

HOUSTON SPCA UPDATES FROM THE FRONTLINE, 9/21/08:

 

Thousands of dogs, cats, horses, puppies and kittens, birds and other pets have found a safe haven at the Houston SPCA. On Saturday, we sheltered 233 animals from Galveston, took in another 149 at the temporary shelter on the Island and conducted 141 rescues. Overall, nearly 600 animals have arrived from our Island’s temporary shelter and our teams in the field have conducted over 600 rescues...

 

ASPCA DISASTER RELIEF TEAM, 9/16/08, LIBERTY COUNTY, TEXAS

 

PHOTO, left: Equines can drop weight quickly -- becoming dangerously thin-- from enduring extreme stress and environmental changes, such as those caused by Hurricane Ike. Now that his owner has been allowed back into his home, this senior horse is once again being cared for.

 

PHOTO, right: Liberty County, though not hit as severely by Hurricane Ike as other parts of Texas, is dealing with the storm’s ripple of chaos. This pack of displaced dogs, which includes three nursing mothers, is being cared for by a group of neighbors who have banded together to help the strays.

www.aspca.org/site/PageServer?pagename=disasterrelief_ike

 

=====================

 

6. Rescuer Near Galveston Pleads For Help

 

=====================

 

REPLY TO:

 

Kathy Blankenship / Halfway Home Animal Rescue Team

Santa Fe, Texas / 713-751-5252 / halfwayhome [at] comcast.net

 

9/17/08, From Kathy Blankenship, halfwayhome [at] comcast.net -- I founded Halfway Home Animal Rescue Team in January and currently foster 9 dogs and 31 cats. I live in Santa Fe, about 20 miles north of Galveston. This past weekend Hurricane Ike took off half my roof and destroyed the fence enclosing my yard. My house is inhabitable, but I have no choice but to stay there to protect and care for my animals. Without a roof or a fence, it is nearly impossible. It is critical that I find a no-kill shelter or group to take in my animals so that I can focus on caring for my family and rebuilding our home in this time of crisis. Can you please help me?

 

Kathy Blankenship / Halfway Home Animal Rescue Team

Santa Fe, Texas / 713-751-5252 / halfwayhome [at] comcast.net

www.petfinder.com/shelters/TX1195.html

 

=====================

 

7. Dogs, Cats Spared In Montgomery County, TX

 

=====================

 

REPLY TO:

Kelle Davis, kellek-9 [at] peoplepc.com

 

9/18/08, Many saw the alert about hundreds of adoptable animals on death row at a Texas pound, due to fallout from Ike: Hi, my name is Kelle and I’m a shelter walker at Montgomery County Animal Shelter... Before Ike they took in many animals from shelters closer to the coast (over 200) and also had the normal owner surrenders that occur during disasters. Now, the shelters they assisted are in no shape to take the animals back. They are going to have to euthanize many, many very adoptable dogs and cats from lack of room and people to care for them. Many of us are also without electricity or running water at this point and in no position to take any more right now.

 

No outside rescue groups are being allowed on to Galveston and surrounding areas (HSUS is denying any other rescues to help) and maybe if your group was going to help out in the Gulf, now is an opportunity to get some dogs and cats of the storm to a safe place where they can be adopted...

 

Montgomery County Animal Control

8535 State Hwy 242 / Conroe, Texas 77385 / 936-442-7738

OTHER CONTACTS: Marsha: 713-2017306 / Sandra: 954-336-3222

 

9/20/08 UPDATE, From: Kelle Davis, kellek-9 [at] peoplepc.com -- I believe almost all dogs and most cats got out yesterday. The media picked up on this and when I got there yesterday the parking lot was full. I took two mangy starved pups who were of course overlooked. But the shelter doesn't need to euthanize anyone, as so many were taken in! I did pick up a golden retriever right after storm who needs a foster... She is young and I believe spayed, if interested. Very loving and dog and cat friendly.

 

CONTACT KELLE DAVIS: 832-969-8831

 

=====================

 

8. Do Their Lives Matter? Cows Cling To Life In Texas

 

=====================

 

Doomed -- anyway you look at it. Saving cats, dogs and other animals but who will give sanctuary to the cows? Some 4,000 cows have already been killed by Ike. More than 20,000 cattle and hundreds of horses are dying from eating and drinking salt-contaminated grass and water. The grim chore of disposing of dead livestock still looms, said Bob Hillman, executive director of the Texas Animal Health Commission. Alligators are eating some of them.

 

Some groups have left hay and water for the cows... One horse rescuer, Elizabeth Asher, with “Rescue Bank” knows where most stranded cows are located. The Texas Dept. Of Agriculture set up “Operation No Fences” to provide relief for horses and cows.

 

OPERATION NO FENCES, HAY HOTLINE: 877-429-1998

 

RESCUE BANK / FOOD SOURCE FOR ANIMALS

 

DONATIONS can be made at any Washington Mutual branch by specifying "rescue bank" to the teller. More information:

www.rescuebank.org, infoall [at] rescuebank.org

 

ONLINE DONATIONS: www.rescuebank.org/pages/wishlist01.htm

Click on PAYPALS link on left side of page.

 

ORIGINAL ALERT FROM:

 

Jerrily Halbert, Vegan World Radio

Shirley Wilkes-Johnson, veggiesue [at] gmail.com

1-800-864-3501, www.VeganWorldRadio.org

 

FROM KINSHIP CIRCLE: We hope (and have called) rescue groups such as Farm Sanctuary are permitted to help stranded cows...so some may go to sanctuary -- escaping both floodwaters and life as a production unit in a feedlot.

 

=====================

 

To Be On File In Kinship Circle’s Disaster Aid Network:

 

=====================

 

1. REQUEST VOLUNTEER FORM: kinshipcircle [at] accessus.net

 

* Fill out form. Email it back to: kinshipcircle [at] accessus.net

* IF YOU ALREADY SENT A KC DISASTER AID VOLUNTEER FORM -- DO NOT RESEND!

* TYPE IN SUBJECT LINE: KC ANIMAL DISASTER AID NETWORK

 

2. SUBSCRIBE TO KINSHIP CIRCLE ANIMAL DISASTER AID EMAIL LIST FOR UPDATES

 

* SUBSCRIBE: kinshipcircle [at] accessus.net

* TYPE IN SUBJECT LINE: SUBSCRIBE, KC DISASTER AID EMAIL LIST

 

=====================

 

Please help us get relief to the animals in hurricane-stricken regions.

Kinship Circle Animal Disaster Aid cannot cover its nationwide communication costs for volunteer management. DONATIONS are greatly appreciated.

 

DONATE ONLINE: www.kinshipcircle.org/donation/

DONATE BY MAIL: Kinship Circle * 7380 Kingsbury Blvd. * St. Louis, MO 63130

 

Kinship Circle is a 501c3 nonprofit animal advocacy organization.

All donations are tax-deductible.

 

Action Campaigns I Literature I Animal Disaster Aid Networking

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www.KinshipCircle.org * www.kinshipcircle.org/disasters/

 

UNSUBSCRIBE:

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Kinship Circle Animal Disaster Aid Network: kinshipcircle [at] accessus.net

Animal rescue coordination/news in disasters + companion animal alerts

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The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

Bridal

 

David Evins American, born England, 1907-1991

 

Grace Kelly’s Wedding Shoes 1956

 

Rose Point Lace, silk faille, seed pearls, glass beads, leather

 

America’s top footwear designer created custom made but elegantly simple shoes for the royal bride. The classic pumps, a style for which David Evins was famous, feature rounded toes and 2 1/2 inch heels. The main design feature is the cordonnet, or thread, outlining the lace motifs, which include a rosette on the top accented with seed pearls and clear glass beads. A copper penny was encased in the right shoe for good luck; the left shoe is embossed with the celebrated client’s name.

 

Gift of Her Serene Highness, the Princesse Grace de Monaco, 1956-51-2a,b

 

From the Placard: The Philadelphia Museum of Art, PA

www.philamuseum.org/exhibitions/873.html

  

The original Mall based on a Y shaped layout was opened in 1995 and had five levels. The extended plan as of 2006 includes a Carrefour hypermarket in a building on the other side of a small road with a multistory car park building alongside it and a detached mosque. [1] The Hypermarket and the car park building are connected to an extension of the original mall by a large bridge with shops in the second and third floor. This extension is build alongside the right side of the original "Y". It alone rises with the bridge to a third floor of shops, while the top of the Carrefour building consists of furnished apartments.

 

The public parts of the partly subterranean "Ground Floor 1" of the original "Y" contain a car park, a "Youngsters entertainment Center" with a Go-Kart arena and shops including a Spa for Ladies in its immediate extension.

 

The ground floor has a bank and a restaurant under the Carrefour with the rest left as car park. The main building with its extension offer all their space to shops arranged along a system of parallel ways in the branches of the "Y" in the old part and along the outer walls of the new extension. The old part has a stairwell and a large court with a fountain while the new extension has three stairwells which also serve for daylighting the mall under tent like roofs. The basic anchor shops on this level are four or more family and ladies fashion shops. While the more than forty fashion shops take up for most of the space on this level, the second largest group with more than thirty mostly smaller shops is made up of gold, jewelry and watch shops.

 

The first floor has a furniture store and a large jewellery store (Paris Gallery) as anchor stores in the extension, while the anchors of the old part are two department stores, a fashion store, an electronic store and an outlet of a well known book store chain.

 

The second floor contains the Carrefour on the whole level of its building. In the new extension a large perfume and cosmetics department (Paris Gallery) and maybe some family fashion stores function as anchor stores. Besides mosque areas this level is mainly dedicated to restaurants, coffee shops and fast meals sections in the old part of the building.

 

The third floor has a large family entertainment center called "Fun Oasis" similar to a theme park. while the rest is dedicated to more restaurants, snack shops and other eating facilities.

 

Thanks to:

wapedia.mobi/en/Khobar#2.

Meanwhile Meanwhile the Venice Biennale 2019 is going on , here intervention from 23 august 2019 . Mors

 

www.emergencyrooms.org/

 

www.colonel.dk/

 

www.copenhagenbiennale.org/

 

www.emergencyrooms.org/biennalist.html

 

www.emergencyrooms.org/formats.html

  

more here about the Biennale :

 

Ralph Rugoff has declared: «May You Live in Interesting Times will no doubt include artworks that reflect upon precarious aspects of existence today, including different threats to key traditions, institutions and relationships of the “post-war order.” But let us acknowledge at the outset that art does not exercise its forces in the domain of politics. Art cannot stem the rise of nationalist movements and authoritarian governments in different parts of the world, for instance, nor can it alleviate the tragic fate of displaced peoples across the globe (whose numbers now represent almost one percent of the world’s entire population).»

 

ALBANIA

Maybe the cosmos is not so extraordinary

Commissioner: Ministry of Culture Republic of Albania. Curator: Alicia Knock.

Exhibitor: Driant Zeneli.

 

ALGERIA***

Time to shine bright

Commissioner/Curator: Hellal Mahmoud Zoubir, National Council of Arts and Letters Ministry of Culture. Exhibitors: Rachida Azdaou, Hamza Bounoua, Amina Zoubir, Mourad Krinah, Oussama Tabti.

Venue: Fondamenta S. Giuseppe, 925

 

ANDORRA

The Future is Now / El futur és ara

Commissioner: Eva Martínez, “Zoe”. Curators: Ivan Sansa, Paolo De Grandis.

Exhibitor: Philippe Shangti.

Venue: Istituto Santa Maria della Pietà, Castello 3701

 

ANTIGUA & BARBUDA

Find Yourself: Carnival and Resistance

Commissioner: Daryll Matthew, Minister of Sports, Culture, National Festivals and the Arts. Curator: Barbara Paca with Nina Khrushcheva. Exhibitors: Timothy Payne, Sir Gerald Price, Joseph Seton, and Frank Walter; Intangible Cultural, Heritage Artisans and Mas Troup.

Venue: Centro Culturale Don Orione Artigianelli, Dorsoduro 919

 

ARGENTINA

El nombre de un país / The name of a country

Commissioner: Sergio Alberto Baur Ambasciatore. Curator: Florencia Battiti. Exhibitor: Mariana Telleria.

Venue: Arsenale

 

ARMENIA (Republic of)

Revolutionary Sensorium

Commissioner: Nazenie Garibian, Deputy Minister. Curator: Susanna Gyulamiryan.

Exhibitors: "ArtlabYerevan" Artistic Group (Gagik Charchyan, Hovhannes Margaryan, Arthur Petrosyan, Vardan Jaloyan) and Narine Arakelian.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

AUSTRALIA

ASSEMBLY

Commissioner: Australia Council for the Arts. Curator: Juliana Engberg. Exhibitor: Angelica Mesiti.

Venue: Giardini

 

AUSTRIA

Discordo Ergo Sum

Commissioner: Arts and Culture Division of the Federal Chancellery of Austria.

Curator: Felicitas Thun-Hohenstein. Exhibitor: Renate Bertlmann.

Venue: Giardini

 

AZERBAIJAN (Republic of )

Virtual Reality

Commissioner: Mammad Ahmadzada, Ambassador of the Republic of Azerbaijan.

Curators: Gianni Mercurio, Emin Mammadov. Exhibitors: Zeigam Azizov, Orkhan Mammadov, Zarnishan Yusifova, Kanan Aliyev, Ulviyya Aliyeva.

Venue: Palazzo Lezze, Campo S. Stefano, San Marco 2949

 

BANGLADESH (People’s Republic of)

Thirst

Commissioner: Liaquat Ali Lucky. Curators: Mokhlesur Rahman, Viviana Vannucci.

Exhibitors: Bishwajit Goswami, Dilara Begum Jolly, Heidi Fosli, Nafis Ahmed Gazi, Franco Marrocco, Domenico Pellegrino, Preema Nazia Andaleeb, Ra Kajol, Uttam Kumar karmaker.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

BELARUS (Republic of)

Exit / Uscita

Commissioner: Siarhey Kryshtapovich. Curator: Olga Rybchinskaya. Exhibitor: Konstantin Selikhanov.

Venue: Spazio Liquido, Sestiere Castello 103, Salizada Streta

 

BELGIUM

Mondo Cane

Commissioner: Fédération Wallonie-Bruxelles. Curator: Anne-Claire Schmitz.

Exhibitor: Jos de Gruyter & Harald Thys.

Venue: Giardini

 

BOSNIA and HERZEGOVINA

ZENICA-TRILOGY

Commissioner: Senka Ibrišimbegović, Ars Aevi Museum for Contemporary Art Sarajevo.

Curators: Anja Bogojević, Amila Puzić, Claudia Zini. Exhibitor: Danica Dakić.

Venue: Palazzo Francesco Molon Ca’ Bernardo, San Polo 2184/A

 

BRAZIL

Swinguerra

Commissioner: José Olympio da Veiga Pereira, Fundação Bienal de São Paulo.

Curator: Gabriel Pérez-Barreiro. Exhibitor: Bárbara Wagner & Benjamin de Burca.

Venue: Giardini

 

BULGARIA

How We Live

Commissioner: Iaroslava Boubnova, National Gallery in Sofia. Curator: Vera Mlechevska.

Exhibitors: Rada Boukova , Lazar Lyutakov.

Venue: Palazzo Giustinian Lolin, San Marco 2893

 

CANADA

ISUMA

Commissioner: National Gallery of Canada. Curators: Asinnajaq, Catherine Crowston, Josée Drouin-Brisebois, Barbara Fischer, Candice Hopkins. Exhibitors: Isuma (Zacharias Kunuk, Norman Cohn, Paul Apak, Pauloosie Qulitalik).

Venue: Giardini

 

CHILE

Altered Views

Commissioner: Varinia Brodsky, Ministry of Cultures, Arts and Heritage.

Curator: Agustín Pérez. Rubio. Exhibitor: Voluspa Jarpa.

Venue: Arsenale

 

CHINA (People’s Republic of)

Re-睿

Commissioner: China Arts and Entertainment Group Ltd. (CAEG).

Curator: Wu Hongliang. Exhibitors: Chen Qi, Fei Jun, He Xiangyu, Geng Xue.

Venue: Arsenale

 

CROATIA

Traces of Disappearing (In Three Acts)

Commissioner: Ministry of Culture of the Republic of Croatia. Curator: Katerina Gregos.

Exhibitor: Igor Grubić.

Venue: Calle Corner, Santa Croce 2258

 

CUBA

Entorno aleccionador (A Cautionary Environment)

Commissioner: Norma Rodríguez Derivet, Consejo Nacional de Artes Plásticas.

Curator: Margarita Sanchez Prieto. Exhibitors: Alejandro Campins, Alex Hérnandez, Ariamna Contino and Eugenio Tibaldi. Venue: Isola di San Servolo

 

CYPRUS (Republic of)

Christoforos Savva: Untimely, Again

Commissioner: Louli Michaelidou. Curator: Jacopo Crivelli Visconti. Exhibitor: Christoforos Savva.

Venue: Associazione Culturale Spiazzi, Castello 3865

 

CZECH (Republic) and SLOVAK (Republic)

Stanislav Kolíbal. Former Uncertain Indicated

Commissioner: Adam Budak, National Gallery Prague. Curator: Dieter Bogner.

Exhibitor: Stanislav Kolibal.

Venue: Giardini

 

DOMINICAN (Republic) *

Naturaleza y biodiversidad en la República Dominicana

Commissioner: Eduardo Selman, Minister of Culture. Curators: Marianne de Tolentino, Simone Pieralice, Giovanni Verza. Exhibitors: Dario Oleaga, Ezequiel Taveras, Hulda Guzmán, Julio Valdez, Miguel Ramirez, Rita Bertrecchi, Nicola Pica, Marraffa & Casciotti.

Venue: Palazzo Albrizzi Capello, Cannaregio 4118 – Sala della Pace

 

EGYPT

khnum across times witness

Commissioner: Ministry of Culture. Curator: Ahmed Chiha.

Exhibitors: Islam Abdullah, Ahmed Chiha, Ahmed Abdel Karim.

Venue: Giardini

 

ESTONIA

Birth V

Commissioner: Maria Arusoo, Centre of Contemporary Arts of Estonia. Curators: Andrew Berardini, Irene Campolmi, Sarah Lucas, Tamara Luuk. Exhibitor: Kris Lemsalu.

Venue: c/o Legno & Legno, Giudecca 211

 

FINLAND (Alvar Aalto Pavilion)

A Greater Miracle of Perception

Commissioner: Raija Koli, Director Frame Contemporary Art Finland.

Curators: Giovanna Esposito Yussif, Bonaventure Soh Bejeng Ndikung, Christopher Wessels. Exhibitors: Miracle Workers Collective (Maryan Abdulkarim, Khadar Ahmed, Hassan Blasim, Giovanna Esposito Yussif, Sonya Lindfors, Bonaventure Soh Bejeng Ndikung, Outi Pieski, Leena Pukki, Lorenzo Sandoval, Martta Tuomaala, Christopher L. Thomas, Christopher Wessels, Suvi West).

Venue: Giardini

 

FRANCE

Deep see blue surrounding you / Vois ce bleu profond te fondre

Commissioner: Institut français with the Ministry for Europe and Foreign Affairs and the Ministry of Culture. Curator: Martha Kirszenbaum. Exhibitor: Laure Prouvost.

Venue: Giardini

 

GEORGIA

REARMIRRORVIEW, Simulation is Simulation, is Simulation, is Simulation

Commissioner: Ana Riaboshenko. Curator: Margot Norton. Exhibitor: Anna K.E.

Venue: Arsenale

 

GERMANY

Commissioner: ifa (Institut für Auslandsbeziehungen) on behalf of the Federal Foreign Office, Germany. Curator: Franciska Zólyom. Exhibitor: Natascha Süder Happelmann.

Venue: Giardini

 

GHANA ***

Ghana Freedom

Commissioner: Ministry of Tourism, Arts and Culture. Curator: Nana Oforiatta Ayim.

Exhibitors: Felicia Abban, John Akomfrah, El Anatsui, Lynette Yiadom Boakye, Ibrahim Mahama, Selasi Awusi Sosu.

Venue: Arsenale

 

GREAT BRITAIN

Cathy Wilkes

Commissioner: Emma Dexter. Curator: Zoe Whitley. Exhibitor: Cathy Wilkes.

Venue: Giardini

 

GREECE

Mr Stigl

Commissioner: Syrago Tsiara (Deputy Director of the Contemporary Art Museum - Metropolitan Organization of Museums of Visual Arts of Thessaloniki - MOMus).

Curator: Katerina Tselou. Exhibitors: Panos Charalambous, Eva Stefani, Zafos Xagoraris.

Venue: Giardini

 

GRENADA

Epic Memory

Commissioner: Susan Mains. Curator: Daniele Radini Tedeschi.

Exhibitors: Amy Cannestra, Billy Gerard Frank, Dave Lewis, Shervone Neckles, Franco Rota Candiani, Roberto Miniati, CRS avant-garde.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

GUATEMALA

Interesting State

Commissioner: Elder de Jesús Súchite Vargas, Minister of Culture and Sports of Guatemala. Curator: Stefania Pieralice. Exhibitors: Elsie Wunderlich, Marco Manzo.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

HAITI

THE SPECTACLE OF TRAGEDY

Commissioner: Ministry of Culture and Communication.

Curator: Giscard Bouchotte. Exhibitor: Jean Ulrick Désert.

Venue: Circolo Ufficiali Marina, Calle Seconda de la Fava, Castello 2168

 

HUNGARY

Imaginary Cameras

Commissioner: Julia Fabényi, Museo Ludwig – Museo d’arte contemporanea, Budapest.

Curator: Zsuzsanna Szegedy-Maszák. Exhibitor: Tamás Waliczky.

Venue: Giardini

 

ICELAND

Chromo Sapiens – Hrafnhildur Arnardóttir / Shoplifter

Commissioner: Eiríkur Þorláksson, Icelandic Ministry of Education, Science and Culture.

Curator: Birta Gudjónsdóttir. Exhibitor: Hrafnhildur Arnardóttir / Shoplifter.

Venue: Spazio Punch, Giudecca 800

 

INDIA

Our time for a future caring

Commissioner: Adwaita Gadanayak National Gallery of Modern Art.

Curator: Roobina Karode, Director & Chief Curator, Kiran Nadar Museum of Art. Exhibitors: Atul Dodiya, Ashim Purkayastha, GR Iranna, Jitish Kallat, Nandalal Bose, Rummana Hussain, Shakuntala Kulkarni.

Venue: Arsenale

 

INDONESIA

Lost Verses

Commissioner: Ricky Pesik & Diana Nazir, Indonesian Agency for Creative Economy.

Curator: Asmudjo Jono Irianto. Exhibitors: Handiwirman Saputra and Syagini Ratna Wulan.

Venue: Arsenale

 

IRAN (Islamic Republic of)

of being and singing

Commissioner: Hadi Mozafari, General Manager of Visual Arts Administration of Islamic Republic of Iran. Curator: Ali Bakhtiari.

Exhibitors: Reza Lavassani, Samira Alikhanzadeh, Ali Meer Azimi.

Venue: Fondaco Marcello, San Marco 3415

 

IRAQ

Fatherland

Commissioner: Fondazione Ruya. Curators: Tamara Chalabi, Paolo Colombo.

Exhibitor: Serwan Baran.

Venue: Ca’ del Duca, Corte del Duca Sforza, San Marco 3052

 

IRELAND

The Shrinking Universe

Commissioner: Culture Ireland. Curator: Mary Cremin. Exhibitor: Eva Rothschild.

Venue: Arsenale

 

ISRAEL

Field Hospital X

Commissioner: Michael Gov, Arad Turgeman. Curator: Avi Lubin. Exhibitor: Aya Ben Ron.

Venue: Giardini

 

ITALY

Commissioner: Federica Galloni, Direttore Generale Arte e Architettura Contemporanee e Periferie Urbane, Ministero dei Beni e delle Attività Culturali. Curator: Milovan Farronato.

Exhibitors: Enrico David, Liliana Moro, Chiara Fumai.

Venue: Padiglione Italia, Tese delle Vergini, Arsenale

 

IVORY COAST

The Open Shadows of Memory

Commissioner: Henri Nkoumo. Curator: Massimo Scaringella. Exhibitors: Ernest Dükü, Ananias Leki Dago, Valérie Oka, Tong Yanrunan.

Venue: Castello Gallery, Castello 1636/A

 

JAPAN

Cosmo-Eggs

Commissioner: The Japan Foundation. Curator: Hiroyuki Hattori. Exhibitors: Motoyuki Shitamichi, Taro Yasuno, Toshiaki Ishikura, Fuminori Nousaku.

Venue: Giardini

 

KIRIBATI

Pacific Time - Time Flies

Commissioner: Pelea Tehumu, Ministry of Internal Affairs. Curators: Kautu Tabaka, Nina Tepes. Exhibitors: Kaeka Michael Betero, Daniela Danica Tepes, Kairaken Betio Group; Teroloang Borouea, Neneia Takoikoi, Tineta Timirau, Teeti Aaloa, Kenneth Ioane, Kaumai Kaoma, Runita Rabwaa, Obeta Taia, Tiribo Kobaua, Tamuera Tebebe, Rairauea Rue, Teuea Kabunare, Tokintekai Ekentetake, Katanuti Francis, Mikaere Tebwebwe, Terita Itinikarawa, Kaeua Kobaua, Raatu Tiuteke, Kaeriti Baanga, Ioanna Francis, Temarewe Banaan, Aanamaria Toom, Einako Temewi, Nimei Itinikarawa, Teniteiti Mikaere, Aanibo Bwatanita, Arin Tikiraua.

Venue: European Cultural Centre, Palazzo Mora, Strada Nuova 3659

 

KOREA (Republic of)

History Has Failed Us, but No Matter

Commissioner: Arts Council Korea. Curator: Hyunjin Kim. Exhibitors: Hwayeon Nam, siren eun young jung, Jane Jin Kaisen.

Venue: Giardini

 

KOSOVO (Republic of)

Family Album

Commissioner: Arta Agani. Curator: Vincent Honore. Exhibitor: Alban Muja.

Venue: Arsenale

 

LATVIA

Saules Suns

Commissioner: Dace Vilsone. Curators: Valentinas Klimašauskas, Inga Lāce.

Exhibitor: Daiga Grantiņa.

Venue: Arsenale

 

LITHUANIA

Sun & Sea (Marina)

Commissioner: Rasa Antanavičıūte. Curator: Lucia Pietroiusti.

Exhibitors: Lina Lapelyte, Vaiva Grainyte and Rugile Barzdziukaite.

Venue: Magazzino No. 42, Marina Militare, Arsenale di Venezia, Fondamenta Case Nuove 2738c

 

LUXEMBOURG (Grand Duchy of)

Written by Water

Commissioner: Ministry of Culture of Luxembourg.

Curator: Kevin Muhlen. Exhibitor: Marco Godinho.

Venue: Arsenale

 

NORTH MACEDONIA (Republic of )

Subversion to Red

Commissioner: Mira Gakina. Curator: Jovanka Popova. Exhibitor: Nada Prlja.

Venue: Palazzo Rota Ivancich, Castello 4421

 

MADAGASCAR ***

I have forgotten the night

Commissioner: Ministry of Communication and Culture of the Republic of Madagascar. Curators: Rina Ralay Ranaivo, Emmanuel Daydé.

Exhibitor: Joël Andrianomearisoa.

Venue: Arsenale

 

MALAYSIA ***

Holding Up a Mirror

Commissioner: Professor Dato’ Dr. Mohamed Najib Dawa, Director General of Balai Seni Negara (National Art Gallery of Malaysia), Ministry of Tourism, Arts and Culture of Malaysia. Curator: Lim Wei-Ling. Exhibitors: Anurendra Jegadeva, H.H.Lim, Ivan Lam, Zulkifli Yusoff.

Venue: Palazzo Malipiero, San Marco 3198

 

MALTA

Maleth / Haven / Port - Heterotopias of Evocation

Commissioner: Arts Council Malta. Curator: Hesperia Iliadou Suppiej. Exhibitors: Vince Briffa, Klitsa Antoniou, Trevor Borg.

Venue: Arsenale

 

MEXICO

Actos de Dios / Acts of God

Commissioner: Gabriela Gil Verenzuela. Curator: Magalí Arriola. Exhibitor: Pablo Vargas Lugo.

Venue: Arsenale

 

MONGOLIA

A Temporality

Commissioner: The Ministry of Education, Culture, Science and Sports of Mongolia.

Curator: Gantuya Badamgarav. Exhibitor: Jantsankhorol Erdenebayar with the participation of traditional Mongolian throat singers and Carsten Nicolai (Alva Noto).

Venue: Bruchium Fermentum, Calle del Forno, Castello 2093-2090

 

MONTENEGRO

Odiseja / An Odyssey

Commissioner: Nenad Šoškić. Curator: Petrica Duletić. Exhibitor: Vesko Gagović.

Venue: Palazzo Malipiero (piano terra), San Marco 3078-3079/A, Ramo Malipiero

 

MOZAMBIQUE (Republic of)

The Past, the Present and The in Between

Commissioner: Domingos do Rosário Artur. Curator: Lidija K. Khachatourian.

Exhibitors: Gonçalo Mabunda, Mauro Pinto, Filipe Branquinho.

Venue: Palazzo Mora, Strada Nova, 3659

 

NETHERLANDS (The)

The Measurement of Presence

Commissioner: Mondriaan Fund. Curator: Benno Tempel. Exhibitors: Iris Kensmil, Remy Jungerman. Venue: Giardini

 

NEW ZEALAND

Post hoc

Commissioner: Dame Jenny Gibbs. Curators: Zara Stanhope and Chris Sharp.

Exhibitor: Dane Mitchell.

Venue: Palazzina Canonica, Riva Sette Martiri

 

NORDIC COUNTRIES (FINLAND - NORWAY - SWEDEN)

Weather Report: Forecasting Future

Commissioner: Leevi Haapala / Museum of Contemporary Art Kiasma / Finnish National Gallery, Katya García-Antón / Office for Contemporary Art Norway (OCA), Ann-Sofi Noring / Moderna Museet. Curators: Leevi Haapala, Piia Oksanen. Exhibitors: Ane Graff, Ingela Ihrman, nabbteeri.

Venue: Giardini

 

PAKISTAN ***

Manora Field Notes

Commissioner: Syed Jamal Shah, Pakistan National Council of the Arts, PNCA.

Curator: Zahra Khan. Exhibitor: Naiza Khan.

Venue: Tanarte, Castello 2109/A and Spazio Tana, Castello 2110-2111

 

PERU

“Indios Antropófagos”. A butterfly Garden in the (Urban) Jungle

Commissioner: Armando Andrade de Lucio. Curator: Gustavo Buntinx. Exhibitors: Christian Bendayán, Otto Michael (1859-1934), Manuel Rodríguez Lira (1874-1933), Segundo Candiño Rodríguez, Anonymous popular artificer.

Venue: Arsenale

 

PHILIPPINES

Island Weather

Commissioner: National Commission for Culture and the Arts (NCCA) / Virgilio S. Almario.

Curator: Tessa Maria T. Guazon. Exhibitor: Mark O. Justiniani.

Venue: Arsenale

 

POLAND

Flight

Commissioner: Hanna Wroblewska. Curators: Łukasz Mojsak, Łukasz Ronduda.

Exhibitor: Roman Stańczak.

Venue: Giardini

 

PORTUGAL

a seam, a surface, a hinge or a knot

Commissioner: Directorate-General for the Arts. Curator: João Ribas. Exhibitor: Leonor Antunes.

Venue: Fondazione Ugo e Olga Levi Onlus, Palazzo Giustinian Lolin, San Marco 2893

 

ROMANIA

Unfinished Conversations on the Weight of Absence

Commissioner: Attila Kim. Curator: Cristian Nae. Exhibitor: Belu-Simion Făinaru, Dan Mihălțianu, Miklós Onucsán.

Venues: Giardini and New Gallery of the Romanian Institute for Culture and Humanistic Research (Campo Santa Fosca, Palazzo Correr, Cannaregio 2214)

 

RUSSIA

Lc 15:11-32

Commissioner: Semyon Mikhailovsky. Curator: Mikhail Piotrovsky. Exhibitors: Alexander Sokurov, Alexander Shishkin-Hokusai.

Venue: Giardini

 

SAN MARINO (Republic of)

Friendship Project International

Commissioner: Vito Giuseppe Testaj. Curator: Vincenzo Sanfo. Exhibitors: Gisella Battistini, Martina Conti, Gabriele Gambuti, Giovanna Fra, Thea Tini, Chen Chengwei, Li Geng, Dario Ortiz, Tang Shuangning, Jens W. Beyrich, Xing Junqin, Xu de Qi, Sebastián.

Venue: Palazzo Bollani, Castello 3647; Complesso dell’Ospedaletto, Castello 6691

 

SAUDI ARABIA

After Illusion بعد توهم

Commissioner: Misk Art Insitute. Curator: Eiman Elgibreen. Exhibitor: Zahrah Al Ghamdi.

Venue: Arsenale

 

SERBIA

Regaining Memory Loss

Commissioner: Vladislav Scepanovic. Curator: Nicoletta Lambertucci. Exhibitor: Djordje Ozbolt.

Venue: Giardini

 

SEYCHELLES (Republic of)

Drift

Commissioner: Galen Bresson. Curator: Martin Kennedy.

Exhibitors: George Camille and Daniel Dodin.

Venue: Palazzo Mora, Strada Nova, 3659

 

SINGAPORE

Music For Everyone: Variations on a Theme

Commissioner: Rosa Daniel, Chief Executive Officer, National Arts Council (NAC).

Curator: Michelle Ho. Exhibitor: Song-Ming Ang.

Venue: Arsenale

 

SLOVENIA (Republic of)

Here we go again... SYSTEM 317

A situation of the resolution series

Commissioner: Zdenka Badovinac, Director Moderna galerija / Museum of Modern Art, Ljubljana. Curator: Igor Španjol. Exhibitor: Marko Peljhan.

Venue: Arsenale

 

SOUTH AFRICA (Republic of)

The stronger we become

Commissioner: Titi Nxumalo, Console Generale. Curators: Nkule Mabaso, Nomusa Makhubu. Exhibitors: Dineo Seshee Bopape, Tracey Rose, Mawande Ka Zenzile.

Venue: Arsenale

 

SPAIN

Perforated by Itziar Okariz and Sergio Prego

Commissioner: AECID Agencia Espanola de Cooperacion Internacional Para El Desarrollo. Ministerio de Asuntos Exteriores, Union Europea y Cooperacion. Curator: Peio Aguirre.

Exhibitors: Itziar Okariz, Sergio Prego.

Venue: Giardini

 

SWITZERLAND

Moving Backwards

Commissioner: Swiss Arts Council Pro-Helvetia: Marianne Burki, Sandi Paucic, Rachele Giudici Legittimo. Curator: Charlotte Laubard. Exhibitors: Pauline Boudry/Renate Lorenz.

Venue: Giardini

 

SYRIAN ARAB (Republic)

Syrian Civilization is still alive

Commissioner/Curator: Emad Kashout. Exhibitors: Abdalah Abouassali, Giacomo Braglia, Ibrahim Al Hamid, Chen Huasha, Saed Salloum, Xie Tian, Saad Yagan, Primo Vanadia, Giuseppe Biasio.

Venue: Isola di San Servolo; Chiesetta della Misericordia, Campo dell'Abbazia, Cannaregio

 

THAILAND

The Revolving World

Commissioner: Vimolluck Chuchat, Office of Contemporary Art and Culture, Ministry of Culture, Thailand. Curator: Tawatchai Somkong. Exhibitors: Somsak Chowtadapong, Panya Vijinthanasarn, Krit Ngamsom.

Venue: In Paradiso 1260, Castello

 

TURKEY

We, Elsewhere

Commissioner: IKSV. Curator: Zeynep Öz. Exhibitor: İnci Eviner.

Venue: Arsenale

 

UKRAINE

The Shadow of Dream cast upon Giardini della Biennale

Commissioner: Svitlana Fomenko, First Deputy Minister of Culture. Curators: Open group (Yurii Biley, Pavlo Kovach, Stanislav Turina, Anton Varga). Exhibitors: all artists of Ukraine.

Venue: Arsenale

 

UNITED ARAB EMIRATES

Nujoom Alghanem: Passage

Commissioner: Salama bint Hamdan Al Nahyan Foundation.

Curators: Sam Bardaouil and Till Fellrath. Exhibitor: Nujoom Alghanem.

Venue: Arsenale

 

UNITED STATES OF AMERICA

Martin Puryear: Liberty

Commissioner/Curator: Brooke Kamin Rapaport. Exhibitor: Martin Puryear.

Venue: Giardini

 

URUGUAY

“La casa empática”

Commissioner: Alejandro Denes. Curators: David Armengol, Patricia Bentancur.

Exhibitor: Yamandú Canosa.

Venue: Giardini

 

VENEZUELA (Bolivarian Republic of)

Metaphore of three windows

Venezuela: identity in time and space

Commissioner/Curator: Oscar Sottillo Meneses. Exhibitors: Natalie Rocha Capiello, Ricardo García, Gabriel López, Nelson Rangelosky.

Venue: Giardini

 

ZIMBABWE (Republic of)

Soko Risina Musoro (The Tale without a Head)

Commissioner: Doreen Sibanda, National Gallery of Zimbabwe. Curator: Raphael Chikukwa. Exhibitors: Georgina Maxim, Neville Starling , Cosmas Shiridzinomwa, Kudzanai Violet Hwami.

Venue: Istituto Provinciale per L’infanzia “Santa Maria Della Pietà”. Calle della Pietà Castello n. 3701 (ground floor)

 

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invited artist :

Lawrence Abu Hamdan (Jordan / Beirut)

Njideka Akunyili Crosby (Nigeria / USA),Halil Altındere (Turkey),Michael Armitage (Kenya / UK),Korakrit Arunanondchai (Thailand / USA),Alex Gvojic (USA),Ed Atkins (UK / Germany / Denmark),Tarek Atoui (Lebanon / France),

Darren Bader (USA),Nairy Baghramian (Iran / Germany,

Neïl Beloufa (France),Alexandra Bircken (Germany),Carol Bove (Switzerland / USA,

Christoph Büchel (Switzerland / Iceland,

Ludovica Carbotta (Italy / Barcelona),Antoine Catala (France / USA),Ian Cheng (USA),George Condo (USA

Alex Da Corte (USA),Jesse Darling (UK / Germany),Stan Douglas (Canada),Jimmie Durham (USA / Germany),Nicole Eisenman (France / USA,

Haris Epaminonda (Cyprus / Germany),Lara Favaretto (Italy),Cyprien Gaillard (France / Germany), Gill (India),Dominique Gonzalez-Foerster (France),Shilpa Gupta (India),Soham Gupta (India),Martine Gutierrez (USA),Rula Halawani (Palestine),Anthea Hamilton (UK),Jeppe Hein (Denmark / Germany),Anthony Hernandez (USA),Ryoji Ikeda (Japan / France),Arthur Jafa (USA),Cameron Jamie (USA / France / Germany),Kahlil Joseph (USA),Zhanna Kadyrova (Ukraine),Suki Seokyeong Kang (South Korea),Mari Katayama (Japan),Lee Bul (South Korea),Liu Wei (China),Maria Loboda (Poland / Germany),Andreas Lolis (Albania / Greece),Christian Marclay (USA / London),Teresa Margolles (Mexico / Spain),Julie Mehretu (Ethiopia / USA),Ad Minoliti (Argentina),Jean-Luc Moulène (France),Zanele Muholi (South Africa),Jill Mulleady (Uruguay / USA),Ulrike Müller (Austria / USA),Nabuqi (China),Otobong Nkanga (Nigeria / Belgium),Khyentse Norbu (Bhutan / India),Frida Orupabo (Norway),Jon Rafman (Canada).Gabriel Rico (Mexico),Handiwirman Saputra (Indonesia),Tomás Saraceno (Argentina / Germany),Augustas Serapinas (Lithuania),Avery Singer (USA),Slavs and Tatars (Germany),Michael E. Smith (USA),Hito Steyerl (Germany),Tavares Strachan (Bahamas / USA),Sun Yuan and Peng Yu (China),Henry Taylor (USA),Rosemarie Trockel (Germany),Kaari Upson (USA),Andra Ursuţa (Romania),Danh Vō (Vietnam / Mexico),Kemang Wa Lehulere (South Africa),Apichatpong Weerasethakul (Thailand) and Tsuyoshi Hisakado (Japan),Margaret Wertheim and Christine Wertheim (Australia / USA) ,Anicka Yi (South Korea/ USA),Yin Xiuzhen (China),Yu Ji (China / Austria)

  

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other Biennale :(Biennials ) :Venice Biennial , Documenta Havana Biennial,Istanbul Biennial ( Istanbuli),Biennale de Lyon ,Dak'Art Berlin Biennial,Mercosul Visual Arts Biennial ,Bienal do Mercosul Porto Alegre.,Berlin Biennial ,Echigo-Tsumari Triennial .Yokohama Triennial Aichi Triennale,manifesta ,Copenhagen Biennale,Aichi Triennale

Yokohama Triennial,Echigo-Tsumari Triennial.Sharjah Biennial ,Biennale of Sydney, Liverpool , São Paulo Biennial ; Athens Biennale , Bienal do Mercosul ,Göteborg International Biennial for Contemporary Art

  

وینس Venetsiya

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Ralph Rugoff Ralph_Rugoff #RalphRugoff RalphRugoff 2019

 

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Thierry Geoffroy / Colonel

Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital, Denpasar, is located in the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in tourists since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013. Bali is the home of the Subak Irrigation System, a UNESCO World Heritage Site.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great-granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practiced today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese immigration to Bali occurred in the next century when the Majapahit Empire fell in 1520. Bali's government then became an independent collection of Hindu kingdoms which led to a Balinese national identity and major enhancements in culture, arts, and economy. The nation with various kingdoms became independent for up to 386 years until 1906, when the Dutch subjugated and repulsed the natives for economic control and took it over.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIES

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the north coast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin west of the line and a mixture of Australian and Asian species to the east. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali, of which has strong mention of the unique Balinese irrigation methods:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles (16 or 19 kilometres) inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung. Afterward the Dutch governors exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

In the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under the command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of Japanese occupation forces made them more resented than the Dutch colonial rulers. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used captured Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDEPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 2,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round. Average year-round temperature stands at around 30° C with a humidity level of about 85%.

 

Day time temperatures at low elevations vary between 20-33⁰, although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April, and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain is unlikely in lowland areas.

 

The high season in Bali is during the "dry season" in July and August, as well as during the Easter and Christmas holidays, when the weather is very unpredictable.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native. Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to seven metresof land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people, and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a geographical indication.

 

TOURISM

In 1963 Bali Beach Hotel in Sanur was built by Sukarno president, and boosted tourism in Bali. Prior to it only three hotels existed on the island. Construction of hotels and restaurants began to spread throughout Bali. Tourism further increased on Bali after the Ngurah Rai International Airport opened in 1970. Buleleng regency programmed so that the government encouraged the tourism sector as one of the mainstays for economic progress and social welfare.

 

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The United States government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5-star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southeast Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Brahmin) – holy men and priests

 

Nowadays, the caste system is used more in religious settings where the members of the lower caste would ask the members of the Brahman caste (the Pedandas) to conduct ceremonies.

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali, is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods".

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

SPORTS

Bali is a major world surfing destination with popular breaks dotted across the southern coastline and around the offshore island of Nusa Lembongan.

 

As part of the Coral Triangle, Bali, including Nusa Penida, offers a wide range of dive sites with varying types of reefs.

 

Bali was the host of 2008 Asian Beach Games. It was the second time Indonesia hosted an Asia-level multi-sport event, after Jakarta held the 1962 Asian Games.

 

HERITAGE SITES

In June 2012, Subak, the irrigation system for paddy fields in Bali was enlisted as a Natural UNESCO world heritage site.

 

BEAUTY PAGEANT

Bali was the host of Miss World 2013 (63rd edition of the Miss World pageant). It was the first time Indonesia hosted an international beauty pageant.

 

WIKIPEDIA

Engineered structures for tunnel include three inlets that capture floodwater while the outlet releases these floodwaters to Lady Bird Lake.

 

Part of the Beach Moments Project . Includes Candid , Vintage and Family Moments on a beach.

Badgers are short-legged omnivores in the family Mustelidae which also includes the otters, polecats, weasels and wolverines. The 11 species of badger are grouped in three subfamilies: Melinae (9 Eurasian badgers), Mellivorinae (the honey badger or ratel) and Taxideinae (the American badger). The Asiatic stink badgers of the genus Mydaus were formerly included within Melinae (and thus Mustelidae), but recent genetic evidence indicates these are actually members of the skunk family, placing them in the taxonomic family Mephitidae.

 

Badgers include the species in the genera Meles, Arctonyx, Taxidea and Mellivora. Their lower jaws are articulated to the upper by means of transverse condyles firmly locked into long cavities of the skull, so dislocation of the jaw is all but impossible. This enables the badgers to maintain their hold with the utmost tenacity, but limits jaw movement to hinging open and shut, or sliding from side to side without the twisting movement possible for the jaws of most mammals.

 

Badgers have rather short, fat bodies, with short legs for digging. They have elongated weasel-like heads with small ears. Their tails vary in length depending on species; the stink badger has a very short tail, while the ferret badger's tail can be 46–51 cm (18–20 in) long, depending on age. They have black faces with distinctive white markings, gray bodies with a light-coloured stripe from head to tail, and dark legs with light coloured underbellies. They grow to around 90 centimetres (35 in) in length including tail. The European badger is one of the largest; the American badger, the hog badger and the honey badger are generally a little smaller and lighter. The stink badgers are smaller still, and the ferret badgers are the smallest of all. They weigh around 9.1–11 kg (20–24 lb) on average, with some Eurasian badgers weighing in at around 18 kg (40 lb).

 

The Thar Desert, also known as the Great Indian Desert or Marusthali (Land of the dead), is a large, arid region in the northwestern part of the Indian subcontinent that forms a natural boundary between India and Pakistan. It is the world's 9th largest subtropical desert. This desert spreads over about 2,340,000 km2, with 85% in India and the remaining part in Pakistan. It covers more than 2,000,000 km2 in Rajasthan and extends into Gujarat, Punjab, and Haryana.

 

GEOGRAPHY

The Thar Desert extends between the Aravalli Hills in the north-east, the Great Rann of Kutch along the coast and the alluvial plains of the Indus River in the west and north-west. Most of the desert is covered by huge shifting sand dunes that receive sediments from the alluvial plains and the coast. The sand is highly mobile due to strong winds occurring before the onset of the monsoon. The Luni River is the only river integrated into the desert. Rainfall is limited to 100–500 mm per year, mostly falling from July to September.

 

Salt water lakes in the Thar Desert include the Sambhar, Kuchaman, Didwana in Rajasthan and Kharaghoda in Gujarat. These lakes receive rain water during monsoon and evaporate during the dry season. The salt is derived by the weathering of rocks in the region.

 

DESERTIFICATION CONTROL

The soil of the Thar Desert remains dry for much of the year and is prone to wind erosion. High velocity winds blow soil from the desert, depositing some on neighboring fertile lands, and causing shifting sand dunes within the desert. Sand dunes are stabilised by erecting micro-windbreak barriers with scrub material and subsequent afforestation of the treated dunes with seedlings of shrubs such as phog, senna, castor oil plant and trees such as gum acacia, Prosopis juliflora and lebbek tree. The 649 km long Indira Gandhi Canal brings fresh water to the Thar Desert. It was conceived to halt spreading of the desert to fertile areas.

 

There are few local tree species suitable for planting in the desert, which are slow growing. Therefore, exotic tree species were introduced for plantation. Many species of Eucalyptus, Acacia, Cassia and other genera from Israel, Australia, US, Russia, Zimbabwe, Chile, Peru and Sudan have been tried in Thar Desert. Acacia tortilis has proved to be the most promising species for desert afforestation and the jojoba is another promising species of economic value found suitable for planting in these areas.

 

PROTECTED AREAS

There are several protected areas in the Thar Desert:

in Pakistan:

the Nara Desert Wildlife Sanctuary covers 6,300 km2;

the Rann of Kutch Wildlife Sanctuary.

in India:

the Desert National Park covers 3,162 km2 and represents the Thar Desert ecosystem, it includes 44 villages. Its diverse fauna includes the great Indian bustard (Chirotis nigricaps), blackbuck, chinkara, fox, Bengal fox, wolf, and caracal. Seashells and massive fossilized tree trunks in this park record the geological history of the desert;

the Tal Chhapar Sanctuary covers 7 km2 and is an Important Bird Area. It is located in the Churu District, 210 km from Jaipur, in the Shekhawati region. This sanctuary is home to a large population of blackbuck, fox and caracal such as partridge and sand grouse;

Jalore Wildlife Sanctuary is a privately owned sanctuary 130 km from Jodhpur, where Asiatic wildcat, leopard, jirds, desert fox and herds of Indian gazelle live.

 

BIODIVERSITY

FAUNA

Stretches of sand in the desert are interspersed by hillocks and sandy and gravel plains. Due to the diversified habitat and ecosystem, the vegetation, human culture and animal life in this arid region is very rich in contrast to the other deserts of the world. About 23 species of lizard and 25 species of snakes are found here and several of them are endemic to the region.

 

Some wildlife species, which are fast vanishing in other parts of India, are found in the desert in large numbers such as the blackbuck (Antilope cervicapra), chinkara (Gazella bennettii) and Indian wild ass (Equus hemionus khur) in the Rann of Kutch. They have evolved excellent survival strategies, their size is smaller than other similar animals living in different conditions, and they are mainly nocturnal. There are certain other factors responsible for the survival of these animals in the desert. Due to the lack of water in this region, transformation of the grasslands into cropland has been very slow. The protection provided to them by a local community, the Bishnois, is also a factor. Other mammals of the Thar Desert include a subspecies of red fox (Vulpes vulpes pusilla) and the caracal.

 

The region is a haven for 141 species of migratory and resident birds of the desert. One can see eagles, harriers, falcons, buzzards, kestrel and vultures. There are short-toed eagles (Circaetus gallicus), tawny eagles (Aquila rapax), greater spotted eagles (Aquila clanga), laggar falcons (Falco jugger) and kestrels. There are also a number of reptiles.

 

The Indian peafowl is a resident breeder in the Thar region. The peacock is designated as the national bird of India and the provincial bird of the Punjab (Pakistan). It can be seen sitting on khejri or pipal trees in villages or Deblina.

 

VEGETATION

The natural vegetation of this dry area is classed as Northwestern thorn scrub forest occurring in small clumps scattered more or less openly. Density and size of patches increase from west to east following the increase in rainfall. The natural vegetation of the Thar Desert is composed of the following tree, shrub and herb species:

 

trees and shrubs: Acacia jacquemontii, Balanites roxburghii, Ziziphus zizyphus, Ziziphus nummularia, Calotropis procera, Suaeda fruticosa, Crotalaria burhia, Aerva javanica, Clerodendrum multiflorum, Leptadenia pyrotechnica, Lycium barbarum, Grewia tenax, Commiphora mukul, Euphorbia neriifolia, Cordia sinensis, Maytenus emarginata, Capparis decidua, Mimosa hamata

herbs and grasses: Ochthochloa compressa, Dactyloctenium scindicum, Cenchrus biflorus, Cenchrus setigerus, Lasiurus scindicus, Cynodon dactylon, Panicum turgidum, Panicum antidotale, Dichanthium annulatum, Sporobolus marginatus, Saccharum spontaneum, Cenchrus ciliaris, Desmostachya bipinnata, Eragrostis species, Ergamopagan species, Phragmites species, Tribulus terrestris, Typha species, Sorghum halepense, Citrullus colocynthis

 

The endemic floral species include Calligonum polygonoides, Prosopis cineraria, Acacia nilotica, Tamarix aphylla, Cenchrus biflorus.

 

PEOPLE

The Thar Desert is the most densely populated desert in the world, with a population density of 83 people per km2. In India, the inhabitants comprise Hindus, Muslims, and Sikhs. In Pakistan, inhabitants include Sindhis and Kolhis.

 

About 40% of the total population of Rajasthan live in the Thar Desert. The main occupation of the people is agriculture and animal husbandry. A colourful culture rich in tradition prevails in this desert. The people have a great passion for folk music and folk poetry.

 

Jodhpur, the largest city in the region, lies in the scrub forest zone. Bikaner and Jaisalmer are located in the desert proper. A large irrigation and power project has reclaimed areas of the northern and western desert for agriculture. The small population is mostly pastoral, and hide and wool industries are prominent.

 

The desert's part in Pakistan also has a rich multifaceted culture, heritage, traditions, folk tales, dances and music due to its inhabitants who belong to different religions, sects and castes.

 

THAR IN ANCIENT LITERATURE

The Indian epics describe this region as Lavanasagara (Salt-ocean). The Ramayana mentions Lavanasagara (the Salt-ocean) when Rama goes to attack Lanka with the army of vanaras. Rama uses his agneyashtra-amogha to dry up the sea named drumakulya situated on north of Lavanasagara. A fresh water source named Pushkar surrounded by Marukantara was created.

 

According to Jain cosmology, Jambūdvīpa is at the centre of Madhyaloka, or the middle part of the universe, where the humans reside. Jambūdvīpaprajñapti or the treatise on the island of roseapple tree contains a description of Jambūdvīpa and life biographies of Ṛṣabha and King Bharata. Jambūdvīpa continent is surrounded by ocean Lavanoda (Salt-ocean).

 

The Sarasvati River is one of the chief Rigvedic rivers mentioned in ancient Hindu texts. The Nadistuti hymn in the Rigveda (10.75) mentions the Sarasvati between the Yamuna in the east and the Sutlej in the west, and later Vedic texts like Tandya and Jaiminiya Brahmanas as well as the Mahabharata mention that the Sarasvati dried up in a desert.

 

Most scholars agree that at least some of the references to the Sarasvati in the Rigveda refer to the Ghaggar-Hakra River, while the Helmand River is often quoted as the locus of the early Rigvedic river. Whether such a transfer of the name has taken place, either from the Helmand to the Ghaggar-Hakra, or conversely from the Ghaggar-Hakra to the Helmand, is a matter of dispute.

 

There is also a small present-day Sarasvati River (Sarsuti) that joins the Ghaggar.

 

The Mahabharata mentions the Kamyaka Forest situated on the western boundary of the Kuru Kingdom (Kuru Proper + Kurujangala), on the banks of the Saraswati River.[clarification needed] It lay to the west of the Kurukshetra plain. It contained within it a lake called the Kamyaka lake (2,51). Kamyaka forest is mentioned as being situated at the head of the Thar desert, near the lake Trinavindu (3,256). The Pandavas, on their way to exile in the woods, left Pramanakoti on the banks of the Ganges and went towards Kurukshetra, travelling in a western direction, crossing the rivers Yamuna and Drishadvati. They finally reached the banks of the Saraswati River.[clarification needed] There they saw the forest of Kamyaka, the favourite haunt of ascetics, situated on a level and wild plain on the banks of the Saraswati (3-5,36) abounding in birds and deer (3,5). There the Pandavas lived in an ascetic asylum (3,10). It took 3 days for Pandavas to reach the Kamyaka forest, setting out from Hastinapura, on their chariots (3,11).

 

In the Rigveda we also find mention of a River named Aśvanvatī along with river Drishadvati. Some scholars consider both Saraswati and Aśvanvatī the same river.

 

The human habitations on the banks of rivers Saraswati and Drishadvati had shifted to the east and south directions prior to Mahabharata period. During those days The present day Bikaner and Jodhpur areas were known as Kurujangala and Madrajangala provinces.

 

The Desert National Park, Jaisalmer has a collection of fossils of animals and plants of 180 million years old.

 

DESERT ECONOMY

AGRICULTURE

The Thar is one of most heavily populated desert areas in the world and the main occupations of people living here are agriculture and animal husbandry. Agriculture is not a dependable proposition in this area - after the rainy season, at least 33% of crops fail. Animal husbandry, trees and grasses, intercropped with vegetables or fruit trees, is the most viable model for arid, drought-prone regions. The region faces frequent droughts. Overgrazing due to high animal populations, wind and water erosion, mining and other industries result in serious land degradation.

 

The agricultural production is mainly from the Kharif crops. The Kharif crops are the crops that are grown in the summer season and are seeded in the months of June and July. These crops are harvested in the months of September and October and include bajra, pulses such as guar, jowar (Sorghum vulgare), maize (zea mays), sesame and groundnuts. In past few decades the development of canals, tube wells etc. has changed crop pattern. Now the desert districts in Rajasthan have started producing rabi crops like wheat, mustard, cumin seed etc.The people have started to grow cash crops too.

 

Thar region of Rajasthan is the main opium producer and consumer area. There are mainly two crop seasons. The water for irrigation comes from wells and tanks from underlying water sources deep below the surface. The Indira Gandhi Canal irrigates northwestern Rajasthan. The Government of India has started a centrally sponsored scheme under the title of Desert Development Programme based on watershed management with the objective to check spreading of desert and improve the living condition of people in desert.

 

LIVESTOCK

n the last 15–20 years, the Rajasthan desert has seen many changes, including a manifold increase of both the human and animal population. Animal husbandry has become popular due to the difficult farming conditions. At present, there are ten times more animals per person in Rajasthan than the national average, and overgrazing is also a factor affecting climatic and drought conditions.

 

A large number of farmers in Thar desert depend on animal husbandry for their livelihood. Cows, buffalos, sheep, goats, camels, and oxen consists of major cattle population. Barmer district has the highest cattle population out of which sheep and goats are in majority. Some of the best breeds of bullocks such as Kankrej (Sanchori) and Nagauri are from desert region.

 

Thar region of Rajasthan is the biggest wool-producing area in India. Chokla, Marwari, Jaisalmeri, Magra, Malpuri, Sonadi, Nali and Pungal breeds of sheep are found in the region. Of the total wool production in India, 40-50% comes from Rajasthan. The sheep-wool from Rajasthan is considered best for carpet making industry in the world. The wool of Chokla breed of sheep is considered of superior quality. The breeding centres have been developed for Karakul and Merino sheep at Suratgarh, Jaitsar and Bikaner. Some important mills for making Woolen thread established in desert area are: Jodhpur Woolen Mill, Jodhpur; Rajasthan Woolen Mill, Bikaner and India Woolen Mill, Bikaner. Bikaner is the biggest mandi (market place) of wool in Asia.

 

The live stock depends for grazing on common lands in villages. During famine years in the desert the nomadic rebari people move with large herds of sheep and camel to the forested areas of south Rajasthan or nearby states like Madhya Pradesh for grazing the cattle.

 

The importance of animal husbandry can be understood from the organization of large number of cattle fairs in the region. Cattle fairs are normally named after the folk-deities. Some of major cattle fairs held are Ramdevji cattle fair at Manasar in Nagaur district, Tejaji cattle fair at Parbatsar in Nagaur district, Baldeo cattle fair at Merta city in Nagaur district, Mallinath cattle fair at Tilwara in barmer district. Live stock is very important to the Thar desert people.

 

AGROFORESTRY

Forestry has an important part to play in the amelioration of the conditions in semi-arid and arid lands. If properly planned, forestry can make an important contribution to the general welfare of the people living in desert areas. The living standard of the people in the desert is low. They can not afford other fuels like gas, kerosene etc. Fire wood is their main fuel, of the total consumption of wood about 75 percent is firewood. The forest cover in desert is low. Rajasthan has a forest area of 31150 km2. which is about 9% of the geographical area. The forest area is mainly in southern districts of Rajasthan like Udaipur and Chittorgarh. The minimum forest area is in Churu district only 80 km2. Thus the forest is insufficient to fulfill the needs of firewood and grazing in desert districts. This diverts the much needed cattledung from the field to the hearth. This in turn results into the decrease in agricultural production. Agroforestry model is best suited to the people of desert. Some Institutes have done good work in Agroforestry.

 

The scientists of Central Arid Zone Research Institute (CAZRI), have successfully developed and improved dozens of traditional and non-traditional crops/fruits, such as Ber trees (like plums) that produce much larger fruits than before (lemon-size) and can thrive with minimal rainfall. These trees have become a profitable option for farmers. One example from a case study of horticulture showed that in situation of budding in 35 plants of Ber and Guar (Gola, Seb & Mundia variety developed in CAZRI), using only one hectare of land, yielded 10,000 kg. of Ber and 250 kg. of Guar, which translates into double or even triple profit.

 

Arid Forest Research Institute, (AFRI) situated at Jodhpur is another national level institute in the region. It is one of the institutes of the Indian Council of Forestry Research and Education ( ICFRE ) working under the Ministry of Environment & Forests, Govt. of India. The Objective of the Institute is to carry out scientific research in forestry in order to provide technologies to increase the vegetative cover and to conserve the biodiversity in the hot arid and semi arid region of Rajasthan, Gujarat and Dadara & Nagar Haveli union territory.

 

The most important tree species in terms of providing a livelihood in Thar desert communities is Prosopis cineraria.

 

Prosopis cineraria provides wood of construction class. It is used for house-building, chiefly as rafters, posts scantlings, doors and windows, and for well construction water pipes, upright posts of Persian wheels, agricultural implements and shafts, spokes, fellows and yoke of carts. It can also be used for small turning work and tool-handles. Container manufacturing is another important wood-based industry, which depends heavily on desert-grown trees.

 

Prosopis cineraria is much valued as a fodder tree. The trees are heavily lopped particularly during winter months when no other green fodder is available in the dry tracts. There is a popular saying that death will not visit a man, even at the time of a famine, if he has a Prosopis cineraria, a goat and a camel, since the three together are some what said to sustain a man even under the most trying condition. The forage yield per tree varies a great deal. On an average, the yield of green forage from a full grown tree is expected to be about 60 kg with complete lopping having only the central leading shoot, 30 kg when the lower two third crown is lopped and 20 kg when the lower one third crown is lopped. The leaves are of high nutritive value. Feeding of the leaves during winter when no other green fodder is generally available in rain-fed areas is thus profitable. The pods have a sweetish pulp and are also used as fodder for livestock.

 

Prosopis cineraria is most important top feed species providing nutritious and highly palatable green as well as dry fodder, which is readily eaten by camels, cattle, sheep and goats, constituting a major feed requirement of desert livestock. Locally it is called Loong. Pods are locally called sangar or sangri. The dried pods locally called Kho-Kha are eaten. Dried pods also form rich animal feed, which is liked by all livestock. Green pods also form rich animal feed, which is liked by drying the young boiled pods. They are also used as famine food and known even to prehistoric man. Even the bark, having an astringent bitter taste, was reportedly eaten during the severe famine of 1899 and 1939. Pod yield is nearly 1.4 quintals of pods/ha with a variation of 10.7% in dry locations.

 

Prosopis cineraria wood is reported to contain high calorific value and provide high quality fuel wood. The lopped branches are good as fencing material. Its roots also encourage nitrogen fixation, which produces higher crop yields.

 

Tecomella undulata is one more tree species, locally known as Rohida, which is found in Thar Desert regions of northwest and western India. It is another important medium sized tree of great use in Agroforestry, that produces quality timber and is the main source of timber amongst the indigenous tree species of desert regions. The trade name of the tree species is Desert teak or Marwar teak.

 

Tecomella undulata is mainly used as a source of timber. Its wood is strong, tough and durable. It takes a fine finish. Heartwood contains quinoid. The wood is excellent for firewood and charcoal. Cattle and goats eat leaves of the tree. Camels, goats and sheep consume flowers and pods.

 

Tecomella undulata plays an important role in the ecology. It acts as a soil-binding tree by spreading a network of lateral roots on the top surface of the soil. It also acts as a windbreak and helps in stabilizing shifting sand dunes. It is considered as the home of birds and provides shelter for other desert wildlife. Shade of tree crown is shelter for the cattle, goats and sheep during summer days.

 

Tecomella undulata has medicinal properties as well. The bark obtained from the stem is used as a remedy for syphilis. It is also used in curing urinary disorders, enlargement of spleen, gonorrhoea, leucoderma and liver diseases. Seeds are used against abscess.

 

ECOTOURISM

Desert safaris on camels have become increasingly popular around Jaisalmer. Domestic and international tourists frequent the desert seeking adventure on camels for anything from a day to several days. This ecotourism industry ranges from cheaper backpacker treks to plush Arabian night style campsites replete with banquets and cultural performances. During the treks tourists are able to view the fragile and beautiful ecosystem of the Thar desert. This form of tourism provides income to many operators and camel owners in Jaisalmer as well as employment for many camel trekers in the desert villages nearby. But also people from various parts of the world come here to see pushkar mela and oasis.

 

INDUSTRY

Rajasthan is pre-eminent in quarrying and mining in India. The Taj Mahal was built with white marble mined from Makrana in Nagaur district. The state is the second largest source of cement in India. It has rich salt deposits at Sambhar. Jodhpur sandstone is mostly used in monuments, important buildings, residential buildings, and such. This stone is termed "chittar patthar". Jodhpur has also got mines of red stone locally known as ghatu patthar used in construction. Sandstone is found in Jodhpur and Naguar districts. Jalore is biggest centre of granite processing units.

 

Lignite coal deposits are there at places Giral, Kapuradi, Jalipa, Bhadka in Barmer district; Plana, Gudha, Bithnok, Barsinghpur, Mandla Charan, Raneri Hadla in Bikaner district and Kasnau, Merta, Lunsar etc., in Nagaur district. Lignite based Thermal power plant has been established at Giral in Barmer district. Jindal group is working on 1080 Megawatt power project in private sector at village Bhadaresh in Barmer district. "Neweli Lignite Barsinghpur Project" is in progress to establish two thermal power units of capacity 125 megawatts each at Barsinghpur in Bikaner district. Reliance Energy is working on establishing power generation through underground gasification technique in Barmer district with an outlay of about 30 billion rupees.

 

There is large storage of good quality petroleum in Jaisalmer and Barmer districts. The main places with deposits of petroleum are Baghewal, Kalrewal, and Tawariwal in Jaisalmer district and Gudha Malani area in Barmer district. Barmer district has started petroleum production on commercial scale.

 

Barmer district is in the news due to its large oil basin. The British exploration company Cairn Energy started production of oil on a large scale. Mangala, Bhagyam and Aishwariya are the major oil fields in the district. This is India's biggest oil discovery in 22 years. This promises to transform the local economy, which has long suffered from the harshness of the desert.

 

The Government of India initiated departmental exploration for oil in 1955-56 in the Jaisalmer area, Oil India Limited's discovered natural gas in 1988 in the Jaisalmer basin. Also known for their fine leather messenger bags made from wild camels native to the area.

 

The Thar desert seems an ideal place for generation of electricity from wind power. According to an estimate Rajasthan state has got a potential of 5500 Megawatt wind power generation as such it is in the priority of the state govt. Rajasthan State Power Corporation has established its first wind power based power plant at Amarsagar in Jaisalmer district. Some leading companies in the field are working on establishing wind mills in Barmer, Jaisalmer and Bikaner districts. Solar energy also has a great potential in this region as most of the days during a year are cloud free. Solar energy based plant has been established at Bhaleri in Churu district to convert hard water into drinking water.

 

SALT WATER LAKES

There are a number of salt water lakes in Thar desert. These are Sambhar, Pachpadra, Tal Chhapar, Falaudi and Lunkaransar where Sodium chloride salt is produced from salt water. The Didwana lake produces Sodium Sulphate salt. Ancient Archaeological evidences of habitations have been recovered from Sambhar and Didwana lakes which shows their antiquity and historical importance.

 

WATER & HOUSING IN THE DESERT

Water scarcity plays an important role in shaping life in all parts of Thar. Natural (tobas) or man-made (johads), both types of small, intermittent ponds, are often the only source of water for animals and humans in the true desert areas. The lack of a constant water supply causes much of the local population to live as nomads. Most human settlements are found near the two seasonal streams of the Karon-Jhar hills. Potable groundwater is also rare in the Thar desert. Supplies are often sour due to dissolved minerals, and are only available deep underground. Wells that successfully bear sweet water attract nearby settlement, but are difficult to dig, possibly claiming the lives of the well-diggers.

 

According to 1980 housing census in Pakistan, there were 241,326 housing units of one or two very small rooms. The degree of crowding was six persons per housing unit and three persons per room. For most of the housing units (approximately 76 per cent), the main construction material of outer walls is unbaked bricks whereas wood is used in 10 per cent and baked bricks or stones with mud bonding in 8 per cent housing units. A large number of families still live in jhugis or huts which are housing units formed with straws and thin wood-sticks. The wind storm proves these jhugis unsustainable all the times. But the poverty leaves no other option to these jhugiwalas (people living in jhugis).

 

The river Luni is the only natural water source that drains inside a lake in the desert. It originates in the Pushkar valley of the Aravalli Range, near Ajmer and ends in the marshy lands of Rann of Kutch in Gujarat, after travelling a distance of 530 km. The Luni flows through part of Ajmer, Barmer, Jalor, Jodhpur, Nagaur, Pali, and Sirohi districts and Mithavirana Vav Radhanpur region of Banaskantha North Gujarat. Its major tributaries are the Sukri, Mithri, Bandi, Khari, Jawai, Guhiya and Sagi from the left, and the Jojari River from the right.

 

The Ghaggar is another intermittent river in India, flowing during the monsoon rains. It originates in the Shivalik Hills of Himachal Pradesh and flows through Punjab and Haryana to Rajasthan; just southwest of Sirsa, Haryana and by the side of talwara jheel in Rajasthan, this seasonal river feeds two irrigation canals that extend into Rajasthan. It terminates in Hanumangarh district.

 

The Rajasthan Canal system is the major irrigation scheme of the Thar Desert and is conceived to reclaim it and also to check spreading of the desert to fertile areas. It is world's largest irrigation which is being extended in an attempt to make the desert arable. It runs south-southwest in Punjab and Haryana but mainly in Rajasthan for a total of 650 kilometers and ends near Jaisalmer, in Rajasthan. After the construction of the Indira Gandhi Canal, irrigation facilities were available over an area of 6770 km² in Jaisalmer district and 37 km² in Barmer district. Irrigation had already been provided in an area of 3670 km² in Jaisalmer district. The canal has transformed the barren deserts of this district into rich and lush fields. Crops of mustard, cotton, and wheat now flourish in this semi-arid western region replacing the sand there previously.

 

Besides providing water for agriculture, the canal will supply drinking water to hundreds of people in far-flung areas. As the second stage of work on the canal progresses rapidly, there is hope that it will enhance the living standards of the people of the state.

 

DESERT FOR RECREATION

Thar Desert provides the recreational value in terms of desert festivals organized every year. Rajasthan desert festivals are celebrated with great zest and zeal. This festival is held once a year during winters. Dressed in brilliantly hued costumes, the people of the desert dance and sing haunting ballads of valor, romance and tragedy. The fair has snake charmers, puppeteers, acrobats and folk performers. Camels, of course, play a stellar role in this festival, where the rich and colorful folk culture of Rajasthan can be seen.

 

Camels are an integral part of the desert life and the camel events during the Desert Festival confirm this fact. Special efforts go into dressing the animal for entering the spectacular competition of the best-dressed camel. Other interesting competitions on the fringes are the moustache and turban tying competitions, which not only demonstrate a glorious tradition but also inspire its preservation. Both the turban and the moustache have been centuries old symbols of honor in Rajasthan.

 

Evenings are meant for the main shows of music and dance. Continuing till late into the night, the number of spectators swells up each night and the grand finale, on the full moon night, takes place by silvery sand dunes.

 

WIKIPEDIA

Governor’s Arts Awards Gala

 

On Thursday, March 10, 2016, Gov Earl Ray Tomblin and the West Virginia Division of Culture and History and the West Virginia Commission on the Arts sponsored the Governor’s Arts Awards Gala at the Culture Center, State Capitol Complex in Charleston. During the awards ceremony, 10 Governor’s Arts Awards and 10 Legislative Leadership Awards in the Arts were presented. In addition, to celebrate the 50th Anniversary of the National Endowment for the Arts, etched glass medallions will be presented to 50 individuals and 50 organizations whose work in respective fields exemplifies the importance of art in our lives. The program includes performances by Ryan Kennedy on guitar, The Mountain Stage Band, Barbara Nissman on piano, Kari Stafford Blankenship on vocals, Cabell Midland High School Jazz Band and Adam DeGraff on violin.

   

WHO: Governor Earl Ray Tomblin, Commissioner Randall Reid-Smith of the Division of Culture and History, Director of Arts Renée Margocee and Commission on the Arts Chair Susan Landis will present awards to 120 individuals and organizations.

   

WHAT: Governor’s Arts Awards Gala

   

WHERE: The Culture Center, Capitol Complex, Charleston

   

WHEN: Thursday, March 10, 6 p.m.

   

WHY: To recognize and honor exceptional artists and arts organizations that have made significant contributions to the state’s culture.

   

HONOREES

   

Governor’s Awards for the Arts:

   

Lifetime Achievement to Carter Taylor Seaton, Huntington, Cabell County

 

Artist of the Year to Robert Villamagna, Wheeling, Ohio County

   

Arts in Education to West Virginia Symphony Orchestra – SCALE Program, Charleston, Kanawha County; Mark Albright, Martinsburg, Berkeley County; and Tim James, Barboursville, Cabell County

 

Arts Patron to The Claude Worthington Benedum Foundation, Pittsburgh, Pennsylvania

 

Distinguished Service to Susan Landis, Beckley, Raleigh County

 

Leadership in the Arts to The Old Opera House, Charles Town, Berkeley County; Sen. William P. Cole, Princeton, Mercer County; and Gov. Earl Ray Tomblin, Logan, Logan County

   

Legislative Leadership Awards

   

Arts in Education to Del. Kelli Sobonya (R-Cabell) and Sen. Craig P. Blair (R-Berkeley)

 

Community Arts to Del. Eric Nelson (R-Kanawha) and Sen. Art Kirkendoll (D-Logan)

 

Cultural Facilities to Del. Denise L. Campbell (D-Randolph) and Sen. Greg Boso (R-Nicholas)

 

Folk Arts to Del. Ron Walters (R-Kanawha) and Sen. William R. Laird IV (D-Fayette)

 

Lifetime Achievement to Del. Doug Reynolds (D-Wayne) and Sen. Mitch Carmichael (R-Jackson)

   

Individual Medallions for Excellence in Support of the Arts

   

John Auge, Charleston, Kanawha County

 

Judy Belcher, Charleston, Kanawha County

 

Jude Binder, Big Bend, Calhoun County

 

Lynn Boggess, Fairmont, Marion County

 

Steve Brightwell, Beckley, Raleigh County

 

Roger Bryant, Logan, Logan County

 

Adam DeGraff, Lewisburg, Greenbrier County

 

Nina Denton Pasinetti, Charleston, Kanawha County

 

Jeff Diehl, Meadow Bridge, Fayette County

 

Norman Fagan, Red House, Putnam County

 

Jeff Fetty, Spencer, Roane County

 

Charli Fulton, Charleston, Kanawha County

 

Kay Goodwin, Charleston, Kanawha County

 

Frank George, Walton, Roane County

 

Buddy Griffin, Cox’s Mills, Gilmer County

 

Marc Harshman, Wheeling, Ohio County

 

Kate Harward, Belington, Barbour County

 

Dale Hawkins, Rock Cave, Upshur County

 

Harold Hayslett, South Charleston, Kanawha County

 

Ron Hinkle, Buckhannon, Upshur County

 

Joni Hoffman, Duck, Clay County

 

Vernon Howell, Barboursville, Cabell County

 

Stan and Sue Jennings, Grafton, Taylor County

 

Danny Jones, Charleston, Kanawha County

 

Michael and Carrie Kline, Elkins, Randolph County

 

John Lambros, Charleston, Kanawha County

 

Susan Landis, Beckley, Raleigh County

 

Margaret Mary Layne, Huntington, Cabell County

 

Tom and Connie McColley, Chloe, Calhoun County

 

Gerry Milnes, Elkins, Randolph County

 

Barbara Nissman, Lewisburg, Greenbrier County

 

Pam and Ren Panziale, Kearneysville, Jefferson County

 

Cat Pleska, Scott Depot, Putnam County

 

Susan Poffenbarger, Dunbar, Kanawha County

 

Randall Reid-Smith, Charleston, Kanawha County

 

Jerry Rose, Beckley, Raleigh County

 

Norm Sartorius, Parkersburg, Wood County

 

Dr. Bernie Schultz, Morgantown, Monongalia County

 

Carter Taylor Seaton, Huntington, Cabell County

 

Steve Shaluta, St. Albans, Kanawha County

 

Stephen Skinner, Charles Town, Jefferson County

 

Sarah Sullivan, Williamsburg, Virginia

 

Matt Thomas, Shock, Gilmer County

 

Bob Thompson, Charleston, Kanawha County

 

Jack Thompson, Morgantown, Monongalia County

 

Drs. Joseph and Omayma Touma, Huntington, Cabell County

 

Brian VanNostrand, Hacker Valley, Webster County

 

Dianna Vargo, Wheeling, Ohio County

 

Billy Edd Wheeler, Swannanoa, North Carolina

 

Steve Williams, Huntington, Cabell County

   

Organizational Medallions for Excellence in Support of the Arts

   

Augusta Heritage Center, Elkins, Randolph County

 

Allied Artists of West Virginia, Charleston, Kanawha County

 

Apollo Civic Theatre, Martinsburg, Berkeley County

 

Appalachian Children’s Chorus, Charleston, Kanawha County

 

Appalachian South Folklife Center, Pipestem, Summers County

 

Appalachian String Band Music Festival, Clifftop, Fayette County

 

Art Museum of WVU, Morgantown, Monongalia County

 

Blenko Glass, Milton, Cabell County

 

Carnegie Hall, Lewisburg, Greenbrier County

 

Charleston Ballet, Charleston, Kanawha County

 

Claude Worthington Benedum Foundation, Pittsburgh, Pennsylvania

 

Charleston Light Opera Guild, Charleston, Kanawha County

 

Chuck Mathena Center, Princeton, Mercer County

 

Clay Center for the Arts & Sciences of West Virginia, Charleston, Kanawha County

 

Contemporary American Theater Festival, Shepherdstown, Jefferson County

 

Fenton Art Glass Company, Williamstown, Wood County

 

FestivALL, Charleston, Kanawha County

 

Frank and Jane Gabor Folk Life Center, Fairmont, Marion County

 

Greenbrier Valley Theatre, Lewisburg, Greenbrier County

 

Heritage Craft Center of the Eastern Panhandle, Martinsburg, Berkeley County

 

Heritage Farm Museum & Village, Huntington, Cabell County

 

Holls Chocolate, Vienna, Wood County

 

Homer Laughlin China Company, Newell, Hancock County

 

Huntington Museum of Art, Huntington, Cabell County

 

Huntington Symphony Orchestra, Huntington, Cabell County

 

Marble King, Paden City, Tyler and Wetzel Counties

 

Marshall University School of Art and Design, Huntington, Cabell County

 

McArts Fine Arts Organization, Kimball, McDowell County

 

Morgan Arts Council, Berkeley Springs, Morgan County

 

Mountain Stage, Charleston, Kanawha County

 

Mountain State Art and Craft Fair, Ripley, Jackson County

 

Museum of American Glass in West Virginia, Weston, Lewis County

 

New South Media, Morgantown, Monongalia County

 

Old Brick Playhouse, Elkins, Randolph County

 

Old Opera House, Charles Town, Jefferson County

 

Parkersburg Arts Center, Parkersburg, Wood County

 

Pocahontas County Opera House, Marlinton, Pocahontas County

 

Randolph Community Arts Center, Elkins, Randolph County

 

Stifel Fine Arts Center at Oglebay Institute, Wheeling, Ohio County

 

Tamarack Artisan Foundation, Charleston, Kanawha County

 

TAMARACK: The Best of West Virginia, Beckley, Raleigh County

 

Theatre West Virginia, Beaver, Raleigh County

 

Vandalia Gathering, Charleston, Kanawha County

 

West Virginia Division of Culture and History

 

West Virginia Quilt Guild

 

West Virginia State Folk Festival, Glenville, Gilmer County

 

West Virginia Symphony Orchestra, Charleston, Kanawha County

 

West Virginia Youth Symphony, Charleston, Kanawha County

 

Wheeling Symphony Orchestra, Wheeling, Ohio County

 

Youth Museum of Southern West Virginia, Beckley, Raleigh County

 

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

right here in rhode island!

 

jeez, look at how i have henry rollins' neck!

Arizona CBP Operations; to include aerials of CBP locations; canine inspections; ports of entry and exit; border patrols; OFO operations and inspections; apprehensions; drug seizures; and check points.

Source: en.wikipedia.org/wiki/Memphis,_Tennessee

 

Memphis is a city along the Mississippi River in southwestern Shelby County, Tennessee, United States. The 2019 population was 651,073, making Memphis the largest city on the Mississippi River, the second most populous in Tennessee, as well as the 26th largest city in the United States. Greater Memphis is the 42nd largest metropolitan area in the United States, with a population of 1,348,260 in 2017. The city is the anchor of West Tennessee and the greater Mid-South region, which includes portions of neighboring Arkansas, Mississippi, and the Missouri Bootheel. Memphis is the seat of Shelby County, Tennessee's most populous county. One of the more historic and culturally significant cities of the southern United States, Memphis has a wide variety of landscapes and distinct neighborhoods.

 

The first European explorer to visit the area of present-day Memphis was Spanish conquistador Hernando de Soto in 1541 with his expedition into the New World. The high Chickasaw Bluffs protecting the location from the waters of the Mississippi was then contested by the Spanish, French, and the English as Memphis took shape. Modern Memphis was founded in 1819 by three prominent Americans: John Overton, James Winchester, and future president Andrew Jackson.

 

Memphis grew into one of the largest cities of the Antebellum South as a market for agricultural goods, natural resources like lumber, and the American slave trade. After the American Civil War and the end of slavery, the city experienced even faster growth into the 20th century as it became among the largest world markets for cotton and lumber.

 

Home to Tennessee's largest African-American population, Memphis played a prominent role in the American civil rights movement and was the site of Dr. Martin Luther King, Jr.'s 1968 assassination. The city now hosts the National Civil Rights Museum—a Smithsonian affiliate institution. Since the civil rights era, Memphis has become one of the nation's leading commercial centers in transportation and logistics. Its largest employer is the multinational courier corporation FedEx, which maintains its global air hub at Memphis International Airport, making it the second-busiest cargo airport in the world. In addition to being a global air cargo leader, the International Port of Memphis also hosts the 5th busiest inland water port in the U.S., with access to the Mississippi River allowing shipments to arrive from around the world for conversion to train and trucking transport throughout the United States, making Memphis a multi-modal hub for trading goods for imports and exports despite its inland location.

 

Memphis is a regional center for commerce, education, media, art, and entertainment. It has long had a prominent music scene, with historic blues clubs on Beale Street originating the unique Memphis blues sound in the early 20th century. The city's music has continued to be shaped by a multicultural mix of influences: the blues, country, rock n' roll, soul, and hip-hop. Memphis barbecue has achieved international prominence, and the city hosts the World Championship Barbecue Cooking Contest, which attracts over 100,000 visitors to the city annually.

 

Source: en.wikipedia.org/wiki/Graceland

 

Graceland is a mansion on a 13.8-acre (5.6 ha) estate in Memphis, Tennessee, United States, once owned by singer and actor Elvis Presley. His daughter, Lisa Marie Presley, has been the owner of Graceland since his death in 1977. Graceland is located at 3764 Elvis Presley Boulevard in the vast Whitehaven community, about 9 miles (14 km) from Downtown and less than 4 miles (6.4 km) north of the Mississippi border.

 

It was opened to the public as a museum on June 7, 1982. The site was listed in the National Register of Historic Places on November 7, 1991, becoming the first site related to rock and roll to be entered therein. Graceland was declared a National Historic Landmark on March 27, 2006, also a first for a rock singer. Graceland is the second most-visited house in the U.S. after the White House, with over 650,000 visitors a year.

 

Source: en.wikipedia.org/wiki/Elvis_Presley

 

Elvis Aaron Presley (January 8, 1935 – August 16, 1977), also known simply as Elvis, was an American singer and actor. Regarded as one of the most significant cultural icons of the 20th century, he is often referred to as the "King of Rock and Roll" or simply "the King". His energized interpretations of songs and sexually provocative performance style, combined with a singularly potent mix of influences across color lines during a transformative era in race relations, led him to great success—and initial controversy.

 

Presley was born in Tupelo, Mississippi, and relocated to Memphis, Tennessee, with his family when he was 13 years old. His music career began there in 1954, recording at Sun Records with producer Sam Phillips, who wanted to bring the sound of African-American music to a wider audience. Presley, on rhythm acoustic guitar, and accompanied by lead guitarist Scotty Moore and bassist Bill Black, was a pioneer of rockabilly, an uptempo, backbeat-driven fusion of country music and rhythm and blues. In 1955, drummer D. J. Fontana joined to complete the lineup of Presley's classic quartet and RCA Victor acquired his contract in a deal arranged by Colonel Tom Parker, who would manage him for more than two decades. Presley's first RCA single, "Heartbreak Hotel", was released in January 1956 and became a number-one hit in the United States. With a series of successful network television appearances and chart-topping records, he became the leading figure of the newly popular sound of rock and roll.

 

In November 1956, Presley made his film debut in Love Me Tender. Drafted into military service in 1958, Presley relaunched his recording career two years later with some of his most commercially successful work. He held few concerts, however, and guided by Parker, proceeded to devote much of the 1960s to making Hollywood films and soundtrack albums, most of them critically derided. In 1968, following a seven-year break from live performances, he returned to the stage in the acclaimed television comeback special Elvis, which led to an extended Las Vegas concert residency and a string of highly profitable tours. In 1973, Presley gave the first concert by a solo artist to be broadcast around the world, Aloha from Hawaii. Years of prescription drug abuse severely compromised his health, and he died suddenly in 1977 at his Graceland estate at the age of 42.

 

With his rise from poverty to significant fame, Presley's success seemed to epitomize the American Dream. The best-selling solo music artist of all time, he was commercially successful in many genres, including pop, country, R&B, adult contemporary, and gospel. He won three Grammy Awards, received the Grammy Lifetime Achievement Award at age 36, and has been inducted into multiple music halls of fame. Presley holds several records; the most RIAA certified gold and platinum albums, the most albums charted on the Billboard 200, and the most number-one albums and number-one singles on the UK Albums Chart and UK Singles Chart, respectively. In 2018, Presley was posthumously awarded the Presidential Medal of Freedom.

The Heidschnucke is a group of three types of moorland sheep from northern Germany. Like a number of other types from Scandinavia and Great Britain, they are Northern European short-tailed sheep. The three breeds of Heidschnucke (in order of population size) are:

 

- German Grey Heath (Graue Gehörnte Heidschnucke)

- White Polled Heath (Weiße Hornlose Heidschnucke or Moorschnucke)

- White Horned Heath (Weiße Gehörnte Heidschnucke)

 

The main breeding areas are the north German heathland and moors of the Lüneburg Heath. That said, this sheep, which is easy to look after, may nowadays be found in all parts of Europe, mainly because of its meat which has a gamey flavour. Some breeds are classed as domestic species threatened with extinction so their preservation is subsidised within the European Union.

 

The hair of the German Grey Heath is greyish and very long. Its legs, tail and head are black, the lambs are born black and take on adult markings in their second year. There are also white variants. Both sexes have horns.

 

The meat of the Lüneburger Heidschnucke g. U. (a German Grey Heath) is protected within Europe under this name and may carry the seal to show that it is a Protected Designation of Origin (geschützte Ursprungsbezeichnung). On the other hand, its long, straggly wool is only suitable for coarsely woven fabrics such as carpets. The Diepholz Moorschnucke (a white polled moorland sheep) is also a protected local breed.

 

In former times there were north German flocks of moorland sheep that were both grey and white, horned and polled. By selective breeding during the 20th century the breeds seen today were created and their weight virtually doubled.

 

"Moorland Sheep Day" (Heidschnuckentag) takes place every year on the second Thursday in July at Müden. Here the young rams that have proved themselves are presented to breeders and onlookers. The best animals are awarded prizes. Heidschnucke rams can be bought at the closing auction.

__________________________________________

 

Lüneburg Heath (German: Lüneburger Heide) is a large area of heath, geest and woodland in the northeastern part of the state of Lower Saxony in northern Germany. It forms part of the hinterland for the cities of Hamburg, Hanover and Bremen and is named after the town of Lüneburg. Most of the area is a nature reserve. Northern Low Saxon is still widely spoken in the region.

 

Lüneburg Heath has extensive areas of heathland, typical of those that covered most of the North German countryside until about 1800, but which have almost completely disappeared in other areas. The heaths were formed after the Neolithic period by overgrazing of the once widespread forests on the poor sandy soils of the geest, as this slightly hilly and sandy terrain in northern Europe is called. The Lüneburg Heath is therefore a historic cultural landscape. The remaining areas of heath are kept clear mainly through grazing, especially by a North German breed of moorland sheep called the Heidschnucke. Due to its unique landscape, Lüneburg Heath is a popular tourist destination in North Germany.

 

GEOGRAPHY

LOCATION

From a geographical point of view, Lüneburg Heath is a specific natural region, that is an area distinguished by a specific combination of abiotic factors (climate, relief, water resources, soil, geology) and biotic factors (flora and fauna). Lüneburg Heath is a sub-division of the North European Plain. In the list of the major natural regions of Germany issued by the Federal Office for Nature Conservation (Bundesamt für Naturschutz) it is region number D28.

 

Lüneburg Heath covers an area which includes the districts (Landkreise) of Celle, Gifhorn, Heidekreis, Uelzen, Lüneburg, Lüchow-Dannenberg, southeast Rotenburg (the town of Visselhövede, Fintel, part of the municipality of Scheeßel and the eastern half of Bothel) and the rural district of Harburg. The easternmost fringes of the Stade Geest belonging to Landkreis Verden are called the Linteln Geest (Lintelner Geest) or Verden Heath (Verdener Heide) and form part of the municipality of Kirchlinteln. This region has no sharply defined boundary with the Lüneburg Heath.

 

Lüneburg Heath lies between the rivers Elbe to the north, the Drawehn to the east, the Aller to the south and southwest, the middle course of the Wümme to the west and the Harburg Hills (Harburger Berge) to the northwest.

 

On the northwestern edge of Lüneburg Heath are the Harburg Hills and south of Schneverdingen there are bogs, such as the Pietzmoor. Also of note are other smaller bogs in sinkholes, like the Grundloses Moor ("bottomless bog") near Walsrode or the Bullenkuhle near Bokel (part of Sprakensehl). The eastern boundary to the Wendland is formed by the Göhrde-Drawehn Hills (the Ostheide natural region). Parts of Lüneburg Heath are in the Südheide Nature Park, others in the Lüneburg Heath Nature Park.

 

HILLS

The highest elevation on Lüneburg Heath is the Wilseder Berg (169.2 metres) above NN). Other hills over 100 metres high are: Falkenberg (150 metres), near Bergen, Ahrberg (145 metres), Hakenberg (143 metres), Hoher Mechtin (142 metres), Pampower Berg (140 metres), Lüßberg (130 metres), Brunsberg, near Sprötze (129 metres), Goldbockenberg (129 metres), Hingstberg (126 metres), Staffelberg (126 metres), Hengstberg (121 metres), Höpenberg near Schneverdingen (120 metres), Haußelberg (119.1 metres), Breithorn (118 metres), Mützenberg (115 metres ), Tellmer Berg (113 metres), Wümmeberg (107.9 metres), Schiffberg (107 metres), Hummelsberg and Wulfsberg (each 106 metres), Drullberg and Thonhopsberg (each 104 metres), Kruckberg and Wietzer Berg (each 102 metres) and Höllenberg (101 metres).

 

Several of these hills - the Wilseder Berg, the Falkenberg, the Haußelberg and the Breithorn - were used by the mathematician, Carl Friedrich Gauss, as triangulation stations in his topographical surveys of the Kingdom of Hanover from 1821–1825.

 

RIVERS AND STREAMS

Rivers in the area, beside the numerous small heathland streams, include the Wümme, which rises on the western slopes of the Wilseder Berg, in the south the Lachte with its tributary the Lutter, and the Aller, the Vissel, the Böhme, the Grindau, the Meiße and the Örtze. They all belong to the Weser river system. Those flowing into the Elbe are the Aue, the Ilmenau, the Luhe and the Seeve.

 

GEOLOGY

The immediate subsurface layers on Lüneburg Heath are almost exclusively made up of deposits from the quaternary ice age. The landscape consists of flat plains of ground moraines, ridges of hilly terminal moraines and also of sandar - glacial outwash plains deposited at the edge of the ice sheet.

 

During the Saalian Stage (230,000–130,000 years ago) the area of the present-day Lüneburg Heath was covered three times by a continental ice sheet. In the last glacial period (110,000–10,000 years ago) the ice sheet no longer covered the Lüneburg Heath area; it reached only as far as the River Elbe. Due to the lack of vegetation, the much more rugged terrain at that time was heavily eroded by water, wind and by soil fluction; this resulted in valleys like the Totengrund. The material displaced by erosion, referred to as sediment (Geschiebedecksand), has a depth of 0.4 to 0.8 metres (on slopes up to 1.5 metres).

 

The region is mostly covered by a heathland landscape consisting of big heather and juniper areas, forests and some smaller swamps. In contrast to the areas in the north of Lüneburg Heath, the landscape is very hilly, as it is placed on a terminal moraine.

 

NATURAL DIVISIONS

Lüneburg Heath is divided into the following natural sub-divisions:

 

HIGH HEATH

The Hohe Heide ("High Heath") consists of a series of end moraines from the glaciers of the Saalian glaciation (230,000–130,000 years ago) with the Wilseder Berg at its heart. Unlike the other natural divisions of Lüneburg Heath, the terrain is quite rugged. Characteristic of the area are dry hilltops, periglacial dry valleys and hollows like the Totengrund. Heathland dominates the landscape. They are part of the Lüneburg Heath Nature Park and of great importance for tourism. In addition there are also extensive pine forests.

 

SOUTH HEATH

The South Heath (Südheide) is dominated by expanses of gently undulating, hilly Sander plains, and sheets of ground moraine and the remains of end moraines from earlier ice ages. There are still large areas of heath on the military training areas near Bad Fallingbostel and Munster (Örtze); these are out-of-bounds to visitors however. The Osterheide near Schneverdingen also belongs to this natural subdivision. It is part of the Lüneburg Heath Nature Reserve. Near Schneverdingen and south of Soltau there are several bogs. A large area of the Südheide is covered by pine forests.

 

EAST HEATH

Numerous end moraines run through the Ostheide ("East Heath") which stretches on the eastern edge of Lüneburg Heath from Lüneburg to north of Wolfsburg. In parts of this region the land is intensively cultivated. The northern area, the so-called Göhrde and the Drawehn, are by contrast mostly wooded like the southern ridge of end moraine.

 

UELZEN BASIN AND ILLMENAU DEPRESSION

The ground moraine landscape of the Uelzen Basin is predominantly used for agriculture. On the surrounding ridges there are also a few pine forests however. There are still large areas of heath here as well, for example the Ellerndorfer Heide ("Ellerndorf Heath") in western Uelzen district or the Klein Bünstorfer Heide ("Klein Bünstorf Heath").

 

LUHEHEIDE

The ridges of end moraine on the Luheheide have clearly defined slopes that fall away sharply to the Elbe Valley. The heath is deeply incised by all the rivers that drain northwards to the Elbe; rivers such as the Seeve, Aue, Luhe (Ilmenau). The ridges between them are wooded and sparsely populated. Settlements are crowded together in the valleys. There is hardly any heathland left in this area, it has been largely reforested by pines.

 

CLIMATE

Lüneburg Heath lies in a temperate maritime climatic region moderated by the Atlantic, with mild winters, cool summers and precipitation all-year round. The Hohe Heide, however, has a "low mountain climate" with lower temperatures and higher precipitation than in the surrounding area.

 

NATURE

NATURE PARKS AND NATURE RESERVES

In the northwestern part of Lüneburg Heath is the Lüneburg Heath Nature Park which covers an area of 1,130 square kilometres. At its heart, around the Wilseder Berg, is the Lüneburg Heath Nature Reserve (Naturschutzgebiet or NSG) founded as long ago as 1921 with 234 square kilometres of land which is roughly 58% woods and 20% heathland. Other nature parks in the Lüneburg Heath region are the Südheide Nature Park and Elbufer-Drawehn Nature Park. Right in the north of the area is the Harburg Hills Nature Park. The Lüneburg Heath NSG, together with the open heathland of the huge Munster Nord and Süd training areas and the Bergen-Hohne Training Area, is the largest single area of heathland in Central Europe. And within the former province (Regierungsbezirk) of Lüneburg there are no less than 212 individual nature reserves (as at 31 December 2006).

 

FORMATION OF THE HEATH LANDSCAPE

After the end of the Weichselian Ice Age (115,000 to 10,000 years ago) the first woods appeared in the area that now forms Lüneburg Heath which, following the natural ecological succession and encouraged by a gradual improvement in the climate, progressed from birch and pine forest through hazel woods to light woods of sessile oaks.

 

The heath and its surrounding area belong to those regions of the North German Plain in which the hunter culture of the Mesolithic era was superseded quite early on by Neolithic farmers. By about 3000 BC, during the Neolithic, large open areas appeared on the lightly undulating, sandy stretches of geest on Lüneburg Heath. This was a result of the intensive grazing of the sessile oak woods and the associated destruction of successive new stands of trees. These open areas became dominated by the common heather (Calluna vulgaris), a largely grazing-resistant species of plant. Nevertheless, oak and beech woods succeeded time and again in establishing themselves wherever man left areas of heath untended. Over a long period of time the region of Lüneburg Heath alternated between periods when the heathlands spread and dominated the scene and times when it was largely covered with forest and only small areas of heath existed. Finally, after the migration period, the wooded areas of the region increased considerably.

 

Not until after 1000 AD does the pollen analysis show a continuous reduction in the woodlands and a considerable increase in heather. This was brought about by a change from nomadic farming to settled farming with permanent settlements. The typical heath farming economy emerged: due to the poor soils the few available nutrients from a large area were concentrated on relatively small fields, from which grain, in particular, could be produced. This was achieved by the regular removal of the turf (a method known as Plaggen), which was used as hay for the pens of the moorland sheep, the Heidschnucken. This was then enriched with the manure and urine of the sheep – and spread over the fields as fertiliser.

 

By cutting the turf the regenerative capacity of the soils was exhausted. The regular removal of the top layer of soil contributed to the spreading of heathland. As heather decomposes, the pH value of the soil falls drastically, as far as the iron buffer-region at pH 3, which initiates the process of podsolisation. Soil life is severely damaged, which results in a hard layer of earth underneath the root zone on the heath at a depth of about 40 centimetres. The iron and humus particles released by the topsoil precipitate onto this impervious hardpan. The subsoil thus separates itself from the topsoil. The nutrients are largely washed out of the topsoil which leads to leaching and causes the typical grey-white coloration of the paths on the heath.

 

The oft-expressed view in the literature that the heath arose in the Middle Ages as a result of the demand for wood by the Lüneburg salt pans is incorrect. The Lüneburg salt ponds certainly needed firewood for the production of salt, but they did not appear until around 1000 AD, by which time the heath had already been around for 4,000 years. The amount required, even in the heyday of production, could have been continuously supplied by an area of woodland about 50 km2 in area, yet the heath covers over 7000 km2. In any case the wood certainly did not come from the heath, but via the waterways, especially from Mecklenburg up the Elbe and from the area of the Schaalsee. Transportation overland would have been far too expensive (apart from the River Ilmenau which was navigable at the time, no rivers flow from the main areas of heathland to Lüneburg), as can be seen not only from some of the delivery notes which still survive, but also from the fact that there are still large woods around Lüneburg itself, such as the Göhrde. Finally heathland has frequentely developed in areas where there are no salt pans, such as the sheep-grazing regions on the coasts of Norway to Portugal and in Scotland and Ireland.

 

The heath is not therefore a natural landscape, but a cultural landscape created by the intervention of man. In order to prevent its semi-open heathland from being repopulated by trees, especially pines and, to a lesser extent, silver birches, which would cause the loss of this millennia-old environment and its many inhabitants, including often very rare animal and plant species, sheep are allowed to graze it regularly; these are almost exclusively the local German moorland sheep, the Heidschnucke.

 

PLANT POPULATION/PHYTOCENOSIS

In the 20th century, numerous conservation measures were implemented on Lüneburg Heath; as a result, it is one of the best researched regions of central Europe.

 

- Heathland

Sand heaths form about 20% of the Lüneburg Heath Nature Reserve and may be broken down into further sub-divisions, the most important being:

 

- Ordinary sand heath (Typische Sandheide, Genisto-Callunetum)

In addition to the common heather (Calluna vulgaris) only a few taller plants occur here, none of which can be classed as characteristic species. Amongst them are the wavy hair-grass (Deschampsia flexuosa) and common juniper (Juniperus communis). Ordinary sand heath is the most widespread of the heathland types. Its proportion has increased in recent decades at the expense of other heath habitats. This reduction in the variety of heathland types may be due to increasing nitrogen levels from the air, the increase in plant litter (Rohhumusauflagen) and the natural ageing of the heathland.

 

- Lichen-rich sand heath (Flechtenreiche Sandheide, Genisto-Callunetum cladonietosum)

The lichen-rich sand heaths can be told apart from the other types of heathland by the presence of various cup lichens (Cladonia), ciliated fringewort (Ptilidium ciliare) and juniper haircap (Polytrichum juniperinum). They occur frequently on dry, south-facing slopes. This type of heath is found west of Niederhaverbeck and near Sundermühlen.

 

- Clay heath (Lehmheide, Genisto-callunetum danthonietusum)

This can be identified by the presence of heath grass (Danthonia decumbens), pill sedge (Carex pilulifera), mat grass (Nardus stricta), fine-leaved sheep's-fescue (Festuca filiformis), mouse-ear hawkweed (Hieracium pilosella) and field wood-rush (Luzula campestris). Clay heaths have become very rare within the Lüneburg Heath. They are found on the Wilseder Berg and south of Niederhaverbeck.

 

- Blueberry sand heath (Heidelbeer-Sandheide, Genisto-Callunetum, Vaccinium myrtillus Rasse)

Blueberries (Vaccinium myrtillus) are the signature species of this type of heath and, more rarely, cranberries (Vaccinium vitis-idaea). Blueberry heath is the second most common type of vegetation on the heathlands and occurs especially on northern slopes, the edges of woods and thick juniper hedges. This type of heath is particularly characteristic of the northern slopes of the Wilseder Berg, as well as the Steingrund and Totengrund. In those places, cranberries have even ousted the common heather (Calluna vulgaris) in places.

 

- Wet sand heath (Feuchte Sandheide, Genisto-Callunetum, Molinia-Variante)

Wet sand heath is the ideal habitat for purple moor grass (Molinia caerulea), cross-leaved heath (Erica tetralix) and scirpus (Scirpus cespitosus). It occurs in places close to the water table and in the transition zone around bogs. Its primary locations are areas north of Wilsede and near the Hörpel Ponds (Hörpeler Teichen).

 

WOODS

The greater part (about 58%) of the Lüneburg Heath Nature Reserve consists of woods, primarily pine forests, which were planted in the second half of the 19th century on former heathland and drifting sand. In some cases the dunes simply became naturally overgrown, again with pines. There are only a very few old stands of sessile oaks, which stem from the logging industry during the time of the Kingdom of Hanover. In many parts of the nature reserve there are so-called Stühbüsche (a form of coppice), trees that were coppiced by repeatedly being cut short. In the meantime they have grown wild again and have a characteristic and unusual appearance with their multiple trunks. Near Wilsede there is the remnant of a Hutewald, a wood pasture with giant, multi-stemmed beech trees.

 

BOGS

The largest bog on Lüneburg Heath is the Pietzmoor, which lies east of Schneverdingen. It was drained however and peat was cut there until the 1960s. The Nature Park Association carried out work in the 1980s to try and turn it back to its natural waterlogged state. For example, some of the drainage ditches were filled which led to a considerable rise in the water levels of the former peat cuts. However typical bog vegetation has not yet re-established itself.[8]

 

ANIMALS

Many species of animal live on Lüneburg Heath, particularly birds that are at home in the wide, open landscape, some of which are seriously threatened by the intensive-farming techniques in other areas. These include the: black grouse (Tetrao tetrix), the nightjar (Caprimulgus europaeus), the woodlark (Lullula arborea), the great grey shrike (Lanius excubitor), the red-backed shrike (Lanius collurio), the northern wheatear (Oenanthe oenanthe), the wryneck (Jynx torquilla), the European green woodpecker (Picus viridis), the stonechat (Saxicola torquata), the Eurasian curlew (Numenius arquata), the common quail (Coturnix coturnix) and the black stork (Ciconia nigra). In the Lüneburg Heath the population of the very rare black grouse is rising continually. In 2007 78 were counted, 13 more than in the previous year. Since 2003 the number of grouse has doubled.

 

Wolves, although once extinct in the area, have returned to the Lüneburg Heath.

 

Numerous species including European bison, moose and brown bear which once inhabited the region may be seen in the Lüneburg Heath Wildlife Park alongside more exotic animals like snow leopards and Arctic wolves.

 

CULTURE AND HISTORY

EARLY HISTORY

Pollen analyses show that the dry geest soils of North Germany have been cultivated since about 3000 BC. Clearance by fire and the cultivation of crops on the Pleistocene sandy soils quickly led however to soil degradation. So the land cleared by fire could only be used for a short time. The settlements moved frequently and woods elsewhere were cleared. Even at that time the first Calluna (heather) heaths appeared (see above). Evidence of relatively dense settlement is found especially in Uelzen district. On Lüneburg Heath there are numerous Megalithic sites and tumuli from the Neolithic and the early Bronze Age. The most famous are the Oldendorfer Totenstatt (Oldendorf Gravesite) and the Sieben Steinhäuser (Seven Stone Houses). But even in the Lüneburg Heath Nature Reserve there are more than a thousand tumuli, especially near Nieder- and Oberhaverbeck. The largest of these tumuli is the so-called Prince's Grave (Fürstengrab). Also near Wilsede there is the well-known stone and juniper group known as Hannibal's Grave (Hannibals Grab).

 

TRANSITION TO SETTLEMENT CULTURE

After the withdrawal of the Lombards in the migration period, from about 700 AD Lüneburg Heath belonged to the Duchy of Saxony, which was conquered by Charlemagne in the 9th century and became part of the Frankish Empire. The resulting close control of the population and the Christianization meant that the rural settlements had to stay in one place and could no longer move about freely. The land had to be farmed more intensively which led to the heathland spreading.

 

SETTLEMENTS

Lüneburg Heath was always relatively sparsely populated due to the poor soils in the area. The region was dominated by heath farming which was a less intensive form of land usage necessary for its large areas of barren terrain and heathland. An important economic sideline of past centuries was heathland beekeeping. The villages were usually encircled by small tracts of woodland, sometimes interrupted by fields or meadows, and merged without clear boundaries into the surrounding landscape. The farmsteads were arranged relatively arbitrarily, many stood very close to one another; others were spread out at some distance from each other. They were loose cluster villages (lockere Haufendörfer). In order to prevent cattle trampling flat the gardens attached to the houses, village roads were enclosed with wooden fences and, later, with characteristic stone walls. The typical design of farmhouse was the Fachhallenhaus, a large timber-framed single building, in which people and animals lived under a single roof. Each village had relatively few complete farms; in Wilsede there were only four, in the church village (Kirchdorf) of Undeloh there were eleven, but that was an exception. In addition there were Koten (small, single houses), sheep pens and shared bakehouses. The farms themselves, however, were very large. In Wilsede all the features of a heath village described here may still be seen. Wilsede Heath Museum (Heidemuseum Wilsede) was established in a Fachhallenhaus and it gives an insight into the working and living conditions of a heathland farm around 1850. Walsrode Heath Museum was one of the first German open air museums and also portrays the life of heathland folk. In rural parts of the region they still sometimes use today a Low German dialect called Heidjerisch. This word derives from the name given to inhabitants of the Lüneburg Heath – the Heidjer.

 

HEATH CONVENTS

In the Lüneburg Heath region, six nunneries from the Middle Ages survived, which became Protestant convents after the Reformation. These establishments are the abbeys of: Ebstorf, Isenhagen, Lüne, Medingen, Wienhausen and Walsrode.

 

THE END OF THE HEATHLAND FARMING IN THE 19TH CENTURY

From 1831 feudalism was abolished in the Kingdom of Hanover and those heathland areas that were common land for the villages were divided amongst the individual farmers. Heathland farming died out at the end of the 19th century. Many farmers sold their land to the Prussian treasury or the Hanover monastic chamber, who afforested the land with pines. As a result, the area of heath was drastically reduced.

 

In 1800, large parts of Northwest Germany had been covered with heaths and bog. Today, by contrast the only large, continuous areas of heath remaining are in the Lüneburg Heath Nature Reserve and on a few military training areas.

The changing perception of the heath

As late as the turn of the 18th to the 19th century, the barren and almost treeless heathlands were still perceived as hostile and threatening environments, as evinced by two travel logs of journeys between 1799 and 1804:

 

As I had traversed the Hanoverian dominions in so many directions, I did not expect to find nature clothed in charms, or a high degree of population, fertility, and cultivation. Next to Lauenburg, I think it is the worst tract of an equal extent that I ever met with. The soil is one vast sandy desert, which is either naturally bare, or covered with patches of heath or grass.

 

- Charles Gottlob Küttner: Travels through Denmark, Sweden, Austria and part of Italy, in 1798 & 1799. London 1805.

 

On leaving Zell we passed through a dark wood, of at least two leagues in extent; and from that city to Harburgh, in a line of nearly twenty German miles, we travelled over sandy plains and extensive heaths. At a great distance, geese, ducks and sheep of a very poor appearance, never failed to indicate the vicinity of some wretched hamlet. What habitations! Whole families, of the most wretched appearance, and covered with tattered garments, associate together, eat and sleep with their cattle. Near these real catacombs we observed growing a few stalks of rye and barley, and here and there a few tufu of buck-wheat. The straw is short and stunted, and the ears of a diminutive size. Population and agriculture must ever be dependant on each other.

 

- Michel Ange Mangourit: Travels in Hanover, during the years 1803 and 1804. London 1806.

 

The poem Der Heideknabe ("The Heath Lad") from the year 1844 by Friedrich Hebbel stresses the unearthly atmosphere and the bleak solitude of the heaths:

 

:(...) Out, out of the town! And there it stretches,

The heath, misty, ghostly,

The wind swishing over it,

Oh, every step here is like a thousand others!

 

And all so still, and all so quiet,

You look around for signs of life,

Only hungry birds dart by

Out of the clouds, to spear worms (...).

 

Towards the middle of the 19th century the first positive descriptions of the heath emerged, initially inspired by the romantic movement. With the Industrial Revolution in Germany, unspoilt nature became more important for people, providing a welcome contrast with the rapidly burgeoning cities. Because the heathlands of North Germany were being increasingly decimated by cultivation and reforestation, they now appeared to be worth protecting. Numerous writers and painters portrayed the beauty of the heath, particularly when it was in bloom in August and September. One important heathland artist was Eugen Bracht. The most famous heath poet was the local writer Hermann Löns (1866–1914), who spent some time living in a hunting lodge near Westenholz. He worked the heath countryside into his books and promoted the foundation of the first German nature reserve on Lüneburg Heath. His purported remains were buried in a juniper copse at Tietlingen near Walsrode in 1935. His works were a source for Heimatfilme that were shot on Lüneburg Heath, such as Grün ist die Heide ("The Heath Is Green") from 1932 and remade in 1951 and 1972, as well as Rot ist die Liebe ("Red is Love") from 1956.

 

HISTORY OF CONSERVATION ON LÜNEBURG HEATH

Around 1900, there were growing demands to save the heathland and bogs of northwest Germany, which were threatened by reforestation and drainage. On Lüneburg Heath, Wilhelm Bode, then the pastor at Egestorf, was particularly active in pressing for the preservation of the endangered countryside. He had learned in 1905 of plans for building weekend houses on the Totengrund. In order to prevent this, he persuaded Andreas Thomsen, a professor from Münster, to acquire the area as a nature reserve. In 1909, Pastor Bode and district administrator (Landrat) Fritz Ecker prevented the planned reforestation of the Wilseder Berg.

 

In the same year, an appeal by Curt Floerike appeared in Kosmos magazine, citing the establishment of national parks in the United States and calling for them in Germany. In order to realise this goal, the Nature Park Society or Verein Naturschutzpark (VNP) was founded in Munich on 23 October 1909. They planned to create national parks in the Alps, the Central Uplands and in the north German geest region. By 1913, the society had 13,000 members.

 

The area of Lüneburg Heath near Wilsede was selected as the location for the north German national park. Using the VNP's funds, more than 30 km² of heathland were purchased or rented by 1913. In 1921, a police ordinance placed more than 200 km² of Lüneburg Heath under protection, the first time this had been achieved in Germany. One problem that arose as early as the 1920s was the steadily increasing number of visitors. In 1924, in order to keep visitors away from sensitive areas of heathland, a volunteer Heath Guard (Heidewacht) was founded.

 

The Reich conservation law was passed in 1933 and Lüneburg Heath was designated as an official nature reserve. Although plans to build a motorway through the park and for the heath to be used as a military training area were stopped, in 1933 the Heidewacht was disbanded, mainly because it was made up of members of social democratic youth organisations. In 1939, a new law that granted the chairman of the VNP – now called Führer – wide-ranging powers. Jews could no longer be members of the society.

 

Between 1891 and the Second World War, large military training areas were established on Lüneburg Heath, including the largest one in Europe, the Bergen-Hohne Training Area on the Südheide. Here the heathland has largely been preserved, albeit no longer accessible to the general public.

 

A large area of the nature park belonging to the society near Schneverdingen was taken over by the British Army of the Rhine in 1945 for use as a tank training area. In the 1950s, during military exercises, British tanks even pushed forward as far as the Wilseder Berg. Not until the Soltau-Lüneburg Agreement, was signed in 1959 between the Federal Republic of Germany, the United Kingdom and Canada, were the boundaries of the tank training area fixed. Continual exercising over the area by armoured vehicles completely destroyed the vegetation on the Osterheide near Schneverdingen, forming large areas of sand dunes. In 1994, the British returned the so-called "Red Areas" of the Soltau-Lüneburg Training Area to the Nature Park Society who, with the help of money from the federal government, set about the work of renaturation. Nowadays hardly any traces of the tank training area are left. The base camp for military exercises, Reinsehlen Camp, has been turned into a nature reserve.

 

FOREST FIRE

In August 1975, fire broke out on the Südheide which turned out to be the biggest forest fire in West Germany to that date. Serious forest fires broke out in the southern part of the area near Stüde, Neudorf-Platendorf, Meinersen and then by Eschede near Celle, with devastating effects and fatalities.

 

TOURISM

Today the area is a popular tourist destination. Contributing to this are the theme park, Heidepark Soltau, the Walsrode Bird Park, the Serengeti Safari Park at Hodenhagen, Snow Dome Bispingen, and a Center Parc as well as the many farms offering holiday stays, making the Lüneburg Heath especially popular for families. Another group of tourists are the elderly on free guided bus tours (Kaffeefahrten), stopping for coffee and wool plaids at a farm before touring Lüneburg for an hour.

 

Kunststätte Bossard in the Nordheide near Jesteburg is an expressionist Gesamtkunstwerk open to the public.

 

The memorial/exhibition at the former Bergen-Belsen concentration camp near the town of Bergen is also located in the Lüneburg Heath.

 

WIKIPEDIA

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

Legong is a form of Balinese dance. It is a refined dance form characterized by intricate finger movements, complicated footwork, and expressive gestures and facial expressions.

 

An extremely basic definition of legong is a dance traditionally performed by pre-pubescent girls in the palaces of feudal Bali.

 

One translation is that the word is made up of two words. Lega meaning happy and Ing wong meaning person – put them together and you get: “something that makes people happy”. Another one is oleg meaning dance and gong meaning gamelan, the music that accompanies the dance.

 

Legong probably originated in the 19th century as royal entertainment. Today the most common legong dance is Legong Keraton, so named by the Sultanate of Keraton Surakarta when the music and dance composer and genius I Wayan Lotring from Kuta was invited to perform in the 1920s with his Gamelan Pelegongan group in the keraton (palace) in Surakarta.

 

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Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

 

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

 

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

 

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

 

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

 

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

 

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

 

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

 

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

 

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

 

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

 

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

 

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

 

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

 

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

WIKIPEDIA

Adam got a new computer...

 

Bits include:

 

A CoolerMaster MasterCase 5 Pro

A Corsair RM750i 750W power supply (in case he decides to overclock the crap out of it and add a gazillion hard drives and another graphics card and all)

ASRock X370 Taichi Motherboard (Good feature set without being stupidly expensive - a couple more case fan headers would have been nice though....)

AMD Ryzen 7 1700 CPU (possibly to be overclocked in the future)

16GB Corsair Vengance 3200 Memory (It actually works as advertised with the latest BIOS, as well...)

A Gigabyte Geforce GTX 1070 G1 Gaming video card (Gotta push thouse 1080p frames...)

A 500GB Samsung 960 EVO nVME SSD (Almost sub-second boot times - this thing's speedy)

A 4TB WD Black mechanical hard drive (lots of (relatively) fast space - on a clear disk you can seek forever)

An LG Blu-Ray burner (for creating dvds and things as needed)

A Razer Blackwidow Chroma keyboard (because...errr...RGB?)

Windows 10 Home (the Microsoft tax must be paid...)

 

I put it together with his...help ;)

 

The only hiccup was trying to get Windows installed - the Taichi will not boot from a USB plugged into a front USB port, but is perfectly happy to boot from one on the back panel. This may have delayed things somewhat, particularly as the board happily updated its BIOS from a USB stick in the front panel....odd.

 

Otherwise it's a screamer...I'm jealous...

Death Valley National Park is an American national park that straddles the California–Nevada border, east of the Sierra Nevada. The park boundaries include Death Valley, the northern section of Panamint Valley, the southern section of Eureka Valley, and most of Saline Valley. The park occupies an interface zone between the arid Great Basin and Mojave deserts, protecting the northwest corner of the Mojave Desert and its diverse environment of salt-flats, sand dunes, badlands, valleys, canyons, and mountains. Death Valley is the largest national park in the contiguous United States, and the hottest, driest and lowest of all the national parks in the United States. The second-lowest point in the Western Hemisphere is in Badwater Basin, which is 282 feet (86 m) below sea level. Approximately 91% of the park is a designated wilderness area. The park is home to many species of plants and animals that have adapted to this harsh desert environment. Some examples include creosote bush, bighorn sheep, coyote, and the Death Valley pupfish, a survivor from much wetter times. UNESCO included Death Valley as the principal feature of its Mojave and Colorado Deserts Biosphere Reserve in 1984.

 

A series of Native American groups inhabited the area from as early as 7000 BC, most recently the Timbisha around 1000 AD who migrated between winter camps in the valleys and summer grounds in the mountains. A group of European Americans, trapped in the valley in 1849 while looking for a shortcut to the gold fields of California, gave the valley its name, even though only one of their group died there. Several short-lived boom towns sprang up during the late 19th and early 20th centuries to mine gold and silver. The only long-term profitable ore to be mined was borax, which was transported out of the valley with twenty-mule teams. The valley later became the subject of books, radio programs, television series, and movies. Tourism expanded in the 1920s when resorts were built around Stovepipe Wells and Furnace Creek. Death Valley National Monument was declared in 1933 and the park was substantially expanded and became a national park in 1994.

 

The natural environment of the area has been shaped largely by its geology. The valley is actually a graben with the oldest rocks being extensively metamorphosed and at least 1.7 billion years old. Ancient, warm, shallow seas deposited marine sediments until rifting opened the Pacific Ocean. Additional sedimentation occurred until a subduction zone formed off the coast. The subduction uplifted the region out of the sea and created a line of volcanoes. Later the crust started to pull apart, creating the current Basin and Range landform. Valleys filled with sediment and, during the wet times of glacial periods, with lakes, such as Lake Manly.

 

Source: Wikipedia

en.wikipedia.org/wiki/Death_Valley_National_Park

Bengali wedding (Bengali: বিয়ে,বিবাহ) includes many rituals and ceremonies that can span several days. Although Muslim and Hindu marriages have their distinctive religious rituals, there are many common Bengali rituals in weddings across both West Bengal and Bangladesh

 

A traditional wedding is arranged by Ghotoks (matchmakers), who are generally friends or relatives of the couple. The matchmakers facilitate the introduction, and also help agree the amount of any settlement.

 

In Muslim marriages another settlement to make which is called 'Mahr' or 'Kabin' to be paid by the groom to the bride - which is a religious requirement.

Bengali weddings are traditionally in four parts: the bride's gaye holud, the groom's gaye holud, the wedding ceremony, and the reception. These often take place on separate days. The first event in a wedding is an informal one: the groom presents the bride with a ring marking the "engagement" which is gaining popularity. This can sometimes be considered as Ashirwaad.

A Bengali Hindu Marriage can be divided into the following parts:

 

Pre-wedding Rituals: Adan Pradan, Patri Patra, Ashirvad, Aai Budo Bhaat, Vridhi, Dodhi Mangal, Holud

Kota, Adhibas Tatva, Kubi Patta, Snan, Saankha Porano

 

Wedding Rituals: Bor Boron, Potto Bastra, Saat Paak, Mala Badal, Subho Drishti, Sampradan, Yagna,

Saat Pak (couple), Anjali, Sindur Daan and Ghomta

 

Post-Wedding Rituals: Bashar Ghar, Bashi Biye, Bidaye, Bou Boron, Kaal Ratri, Bou Bhaat, Phool Sajja, Dwira Gaman

 

Wedding Ceremony

 

The wedding ceremony (Bengali: বিবাহ or বিয়ে bibaho/bie) follows the gaye holud ceremonies. As the wedding ceremony is arranged by the bride's family, much of the traditions revolve around embarrassing the groom. The groom, along with his friends and family, traditionally arrive later than the bride's side. As they arrive, the younger members of the bride's family barricade the entrance to the venue, demanding money from the groom in return for allowing him to enter. There is a bargaining between groom and the bride's family members on the amount of money of the admission. There is typically much good-natured pushing and shoving involved. Another custom is for the bride's younger siblings, friends, and cousins to conceal the groom's shoes for money; to get them back the groom must usually pay off the children. Siblings, friends and cousins also play many practical jokes on the groom.

 

For a Hindu wedding, a priest asks the couple to chant mantras from the holy texts that formalises the following:

 

Kanya sampradaan (Bengali: কন্যাসম্প্রদান konnasomprodan lit. "giving the bride"): the ceremonial giving away of the bride by the father of the bride

 

Saat Paake Ghora Bengali: সাত পাকে ঘোরা (The couple walks round the ceremonial fire seven times. See Saptapadi, Bengali: সপ্তপদী .)''

 

For a Muslim wedding, the bride and groom are seated separately, and a kazi (person authorized by the government to perform the wedding), accompanied by the parents and a witness (Bengali: ওয়াকিল wakil) from each side formally asks the bride for her consent to the union, and then the groom for his.

At this time, for Muslim weddings, the amount of the dowry or mahr is verified, and if all is well, the formal papers are signed, and the couple are seated side by side on a dais. The bride's veil (Bengali: ওরনা or ঘোমটা orna/ghomṭa) is draped over both the bride and groom, and a mirror is placed in front of them. The groom is then supposed to say something romantic on what he sees in the mirror—notionally the first time he has laid eyes on his bride. A traditional answer is to say that he has seen the moon. The bride and groom then feed each other sweets, while the bride's family members try to push the groom's face into the food. All the guests then celebrate the union with a feast.

In Hindu marriages on the day of the marriage (after wedding ceremony is over), close friends and relatives remain awake for the entire night. This is called the Basor Raat. Generally the day on which wedding is held Basor Raat starts after midnight if the wedding ceremony is over by evening. Most Hindu Bengali marriages happen in the evening. The next day, preferably before noon, the couple make their way from the venue to the groom's home, where a bridal room has been prepared.

Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

 

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

 

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

 

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

 

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

 

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

 

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

 

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

 

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

 

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

 

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

 

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

 

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

 

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

 

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

WIKIPEDIA

Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

 

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

 

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

 

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

 

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

 

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

 

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

 

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

 

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

 

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

 

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

 

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

 

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

 

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

 

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

WIKIPEDIA

You had seen this bird very often, but do you understand this bird, it's thread and contribution? Let's have a reading about it and learn about this little bird together, includes me. ;)

 

Eurasian tree sparrow (Passer montanus)

 

The Eurasian tree sparrow (Passer montanus) is a passerine bird in the sparrow family with a rich chestnut crown and nape, and a black patch on each pure white cheek. The sexes are similarly plumaged, and young birds are a duller version of the adult. This sparrow breeds over most of temperate Eurasia and Southeast Asia, where it is known as the tree sparrow, and it has been introduced elsewhere including the United States, where it is known as the Eurasian tree sparrow or German sparrow to differentiate it from the native unrelated American tree sparrow. Although several subspecies are recognised, the appearance of this bird varies little across its extensive range.

 

The Eurasian tree sparrow's untidy nest is built in a natural cavity, a hole in a building or the large nest of a European magpie or white stork. The typical clutch is five or six eggs which hatch in under two weeks. This sparrow feeds mainly on seeds, but invertebrates are also consumed, particularly during the breeding season. As with other small birds, infection by parasites and diseases, and predation by birds of prey take their toll, and the typical life span is about two years.

 

The Eurasian tree sparrow is widespread in the towns and cities of eastern Asia, but in Europe it is a bird of lightly wooded open countryside, with the house sparrow breeding in the more urban areas. The Eurasian tree sparrow's extensive range and large population ensure that it is not endangered globally, but there have been large declines in western European populations, in part due to changes in farming practices involving increased use of herbicides and loss of winter stubble fields. In eastern Asia and western Australia, this species is sometimes viewed as a pest, although it is also widely celebrated in oriental art.

  

Description

 

The Eurasian tree sparrow is 12.5–14 cm (5–5½ in) long, with a wingspan of about 21 cm (8.25 in) and a weight of 24 g (0.86 oz), making it roughly 10% smaller than the house sparrow. The adult's crown and nape are rich chestnut, and there is a kidney-shaped black ear patch on each pure white cheek; the chin, throat, and the area between the bill and throat are black. The upperparts are light brown, streaked with black, and the brown wings have two distinct narrow white bars. The legs are pale brown, and the bill is lead-blue in summer, becoming almost black in winter.

 

This sparrow is distinctive even within its genus in that it has no plumage differences between the sexes; the juvenile also resembles the adult, although the colours tend to be duller. Its contrasting face pattern makes this species easily identifiable in all plumages; the smaller size and brown, not grey, crown are additional differences from the male house sparrow. Adult and juvenile Eurasian tree sparrows undergo a slow complete moult in the autumn, and show an increase in body mass despite a reduction in stored fat. The change in mass is due to an increase in blood volume to support active feather growth, and a generally higher water content in the body.

 

The Eurasian tree sparrow has no true song, but its vocalisations include an excited series of tschip calls given by unpaired or courting males. Other monosyllabic chirps are used in social contacts, and the flight call is a harsh teck. A study comparing the vocalisations of the introduced Missouri population with those of birds from Germany showed that the US birds had fewer shared syllable types (memes) and more structure within the population than the European sparrows. This may have resulted from the small size of the founding North American population and a consequent loss of genetic diversity.

  

Taxonomy

 

The Old World sparrow genus Passer is a group of small passerine birds that is believed to have originated in Africa, and which contains 15–25 species depending on the authority. Its members are typically found in open, lightly wooded, habitats, although several species, notably the house sparrow (P. domesticus) have adapted to human habitations. Most species in the genus are typically 10–20 cm (4–8 in) long, predominantly brown or greyish birds with short square tails and stubby conical beaks. They are primarily ground-feeding seed-eaters, although they also consume invertebrates, especially when breeding. Genetic studies show that the Eurasian tree sparrow diverged from the other Eurasian members of its genus relatively early, before the speciation of the house, plain-backed and Spanish sparrows. The Eurasian species is not closely related to the American tree sparrow (Spizella arborea), which is an American sparrow.

 

The Eurasian tree sparrow's binomial name is derived from two Latin words: passer, "sparrow", and montanus, "of the mountains" (from mons "mountain"). The Eurasian tree sparrow was first described by Carl Linnaeus in his 1758 Systema Naturae as Fringilla montana, but, along with the house sparrow, it was soon moved from the finches (family Fringillidae) into the new genus Passer created by French zoologist Mathurin Jacques Brisson in 1760. The Eurasian tree sparrow's common name is given because of its preference of tree holes for nesting. This name, and the scientific name montanus, do not appropriately describe this species's habitat preferences: the German name Feldsperling ("field sparrow") comes closer to doing so.

  

Subspecies

 

This species varies little in appearance across its large range, and the differences between the eight extant subspecies recognised by Clement are slight. At least 15 other subspecies have been proposed, but are considered to be intermediates of the listed races.

 

- P. m. montanus, the nominate subspecies, ranges across Europe except southwestern Iberia, southern Greece, and the former Yugoslavia. It also breeds in Asia east to the Lena River and south to the northern regions of Turkey, the Caucasus, Kazakhstan, Mongolia and Korea.

 

- P. m. transcaucasicus, described by Sergei Aleksandrovich Buturlin in 1906, breeds from the southern Caucasus east to northern Iran. It is duller and greyer than the nominate race.

 

- P. m. dilutus, described by Charles Wallace Richmond in 1856, is resident in the extreme northeast of Iran, northern Pakistan and northwest India. It also occurs further north, from Uzbekistan and Tajikistan east to China. Compared to P. m. montanus, it is paler, with sandy-brown upperparts.

 

- P. m. tibetanus, the largest race by size, was described by Stuart Baker in 1925. It is found in the northern Himalayas, from Nepal east through Tibet to northwest China. It resembles P. m. dilutus, but is darker.

 

- P. m. saturatus, described by Leonhard Hess Stejneger in 1885, breeds in Sakhalin, the Kuril Islands, Japan, Taiwan and South Korea. It is deeper brown than the nominate subspecies and has a larger bill.

 

- P. m. malaccensis, described by Alphonse Dubois in 1885, is found from the southern Himalayas east to Hainan and Indonesia. It is a dark race, like P. m. saturatus, but is smaller and more heavily streaked on its upperparts.

 

- P. m. hepaticus, described by Sidney Dillon Ripley in 1948, breeds from northeast Assam to northwest Burma. It is similar to P. m. saturatus, but redder on its head and upperparts.

  

Distribution and habitat

 

The Eurasian tree sparrow's natural breeding range comprises most of temperate Europe and Asia south of about latitude 68°N (north of this the summers are too cold, with July average temperatures below 12°C) and through Southeast Asia to Java and Bali. It formerly bred in the Faroes, Malta and Gozo. In South Asia it is found mainly in the temperate zone. It is sedentary over most of its extensive range, but northernmost breeding populations migrate south for the winter, and small numbers leave southern Europe for North Africa and the Middle East. The eastern subspecies P. m. dilutus reaches coastal Pakistan in winter and thousands of birds of this race move through eastern China in autumn.

 

The Eurasian tree sparrow has been introduced outside its native range, but has not always become established, possibly due to competition with the house sparrow. It was introduced successfully to Sardinia, eastern Indonesia, the Philippines and Micronesia, but introductions to New Zealand and Bermuda did not take root. Ship-carried birds colonised Borneo. This sparrow has occurred as a natural vagrant to Gibraltar, Tunisia, Algeria, Egypt, Israel, and Dubai.

 

In North America, a population of about 15,000 birds has become established around St. Louis and neighbouring parts of Illinois and southeastern Iowa. These sparrows are descended from 12 birds imported from Germany and released in late April 1870 as part of a project to enhance the native North American avifauna. Within its limited US range, the Eurasian tree sparrow has to compete with the house sparrow in urban centres, and is therefore mainly found in parks, farms and rural woods. The American population is sometimes referred to as the "German sparrow", to distinguish it from both the native American tree sparrow species and the much more widespread "English" house sparrow.

 

In Australia, the Eurasian tree sparrow is present in Melbourne, towns in central and northern Victoria and some centres in the Riverina region of New South Wales. It is a prohibited species in Western Australia, where it often arrives on ships from Southeast Asia.

 

Despite its scientific name, Passer montanus, this is not typically a mountain species, and reaches only 700 m (2,300 ft) in Switzerland, although it has bred at 1,700 m (5,600 ft) in the northern Caucasus and as high as 4,270 m (14,000 ft) in Nepal. In Europe, it is frequently found on coasts with cliffs, in empty buildings, in pollarded willows along slow water courses, or in open countryside with small isolated patches of woodland. The Eurasian tree sparrow shows a strong preference for nest-sites near wetland habitats, and avoids breeding on intensively managed mixed farmland.

 

When the Eurasian tree sparrow and the larger house sparrow occur in the same area, the house sparrow generally breeds in urban areas while the smaller Eurasian tree sparrow nests in the countryside. Where trees are in short supply, as in Mongolia, both species may utilise man-made structures as nest sites. The Eurasian tree sparrow is rural in Europe, but is an urban bird in eastern Asia; in southern and central Asia, both Passer species may be found around towns and villages. In parts of the Mediterranean, such as Italy, both the Tree and the Italian or Spanish sparrows may be found in settlements. In Australia, the Eurasian tree sparrow is largely an urban bird, and it is the house sparrow which utilises more natural habitats.

  

Behaviour and ecology

 

Breeding

 

The Eurasian tree sparrow reaches breeding maturity within a year from hatching, and typically builds its nest in a cavity in an old tree or rock face. Some nests are not in holes as such, but are built among roots of overhanging gorse or similar bush. Roof cavities in houses may be used, and in the tropics, the crown of a palm tree or the ceiling of a verandah can serve as a nest site. This species will breed in the disused domed nest of a European magpie, or an active or unused stick nest of a large bird such as the white stork, white-tailed eagle, osprey, black kite or grey heron. It will sometimes attempt to take over the nest of other birds that breed in holes or enclosed spaces, such as the barn swallow, house martin, sand martin or European bee-eater.

 

Pairs may breed in isolation or in loose colonies, and will readily use nest boxes. In a Spanish study, boxes made from a mixture of wood and concrete (woodcrete) had a much higher occupancy rate than wooden boxes (76.5% versus 33.5%), and birds nesting in woodcrete sites had earlier clutches, a shorter incubation period and more breeding attempts per season. Clutch size and chick condition did not differ between nest box types, but reproductive success was higher in woodcrete, perhaps because the synthetic nests were 1.5 °C warmer than their wooden counterparts.

 

The male calls from near the nest site in spring to proclaim ownership and attract a mate. He may also carry nest material into the nest hole. The display and nest building is repeated in autumn. The preferred locations for the autumn display are old Eurasian tree sparrow nests, particularly those where nestlings had hatched. Empty nest boxes, and sites used by house sparrows or other hole nesting birds, such as tits, pied flycatchers or common redstarts, are rarely used for the autumn display.

 

The untidy nest is composed of hay, grass, wool or other material and lined with feathers, which improve the thermal insulation. A complete nest consists of three layers; base, lining and dome. The typical clutch is five or six eggs (rarely more than four in Malaysia), white to pale grey and heavily marked with spots, small blotches, or speckling; they are 20 x 14 mm (0.8 x 0.6 in) in size and weigh 2.1 g (0.08 oz), of which 7% is shell. The eggs are incubated by both parents for 12–13 days before the altricial, naked chicks hatch, and a further 15–18 days elapse before they fledge. Two or three broods may be raised each year; birds breeding in colonies produce more eggs and fledglings from their first broods than solitary pairs, but the reverse is true for second and third clutches. Females which copulate frequently tend to lay more eggs and have a shorter incubation time, so within-pair mating may be an indicator of the pairs' reproductive ability. There is a significant level of promiscuity; in a Hungarian study, more than 9% of chicks were sired by extra-pair males, and 20% of the broods contained at least one extra-pair young.

 

Hybridisation between the Eurasian tree sparrow and the house sparrow has been recorded in many parts of the world with male hybrids tending to resemble the Eurasian tree sparrow while females have more similarities with the house sparrow. A breeding population in the Eastern Ghats of India, said to be introduced, may also hybridise with house sparrows. On at least one occasion a mixed pair has resulted in fertile young. A wild hybridisation with the resident sparrows of Malta, which are intermediate between the Spanish sparrow (P. hispaniolensis) and Italian sparrows (P. italiae), was recorded in Malta in 1975.

  

Feeding

 

The tree sparrow is a predominantly seed and grain eating bird which feeds on the ground in flocks, often with house sparrows, finches, or buntings. It eats weed seeds, such as chickweeds and goosefoot, spilled grain, and it may also visit feeding stations, especially for peanuts. It will also feed on invertebrates, especially during the breeding season when the young are fed mainly on animal food; it takes insects, woodlice, millipedes, centipedes, spiders and harvestmen.

 

Adults use a variety of wetlands when foraging for invertebrate prey to feed nestlings, and aquatic sites play a key role in providing adequate diversity and availability of suitable invertebrate prey to allow successful chick rearing throughout the long breeding season of this multi-brooded species. Large areas of formerly occupied farmland no longer provide these invertebrate resources due to the effects of intensive farming, and the availability of supplementary seed food within 1 kilometre (0.62 mi) of the nest-site does not influence nest-site choice, or affect the number of young raised.

 

In winter, seed resources are most likely to be a key limiting factor. At this time of year, individuals in a flock form linear dominance hierarchies, but there is no strong relation between the size of the throat patch and position in that hierarchy. This is in contrast to the house sparrow; in that species, fights to establish dominance are reduced by the display of the throat patch, the size of which acts as a signalling "badge" of fitness.

 

The risk of predation affects feeding strategies. A study showed increased distance between shelter and a food supply meant that birds visited a feeder in smaller flocks, spent less time on it and were more vigilant when far from shelter. Sparrows can feed as "producers", searching for food directly, or "scroungers", just joining other flock members who have already discovered food. Scrounging was 30% more likely at exposed feeding sites, although this is not due to increased anti-predator vigilance. A possible explanation is that riskier places are used by individuals with lower fat reserves.

  

Survival

 

Predators of the tree sparrow include a variety of accipiters, falcons and owls, such as the Eurasian sparrowhawk, common kestrel, little owl, and sometimes long-eared owl and white stork. It does not appear to be at an increased risk of predation during its autumn moult, despite having fewer flight feathers at that time. Nests may be raided by Eurasian magpies, jays, least weasels, rats, cats and constricting snakes such as the horseshoe whip snake.

 

Many species of birdlice are present on the birds and in their nests, and mites of the genus Knemidocoptes have been known to infest populations, resulting in lesions on the legs and toes. Parasitisation of nestlings by Protocalliphora blow-fly larvae is a significant factor in nestling mortality. Egg size does not influence nestling mortality, but chicks from large eggs grow faster.

 

Tree sparrows are also subject to bacterial and viral infections. Bacteria have been shown to be an important factor in the failure of eggs to hatch and in nestling mortality, and mass deaths due to Salmonella infection have been noted in Japan. Avian malaria parasites have been found in the blood of many populations, and birds in China were found to harbour a strain of H5N1 that was highly virulent to chickens.

 

The immune response of tree sparrows is less robust than that of the house sparrow and has been proposed as a factor in the greater invasive potential of the latter. The house sparrow and tree sparrow are the most frequent victims of roadkill on the roads of Central, Eastern and Southern Europe. The maximum recorded age is 13.1 years, but three years is a typical lifespan.

  

Status

 

The tree sparrow has a large, currently unquantified range; its world population is also unknown, but includes an estimated 52–96 million individuals in Europe. Although population trends have not been evaluated, the species is not believed to approach the thresholds for the population decline criterion of the IUCN Red List (that is, declining more than 30% in ten years or three generations). For these reasons, the species' conservation status is evaluated at the global level as "Least Concern".

 

Although the tree sparrow has been expanding its range in Fennoscandia and eastern Europe, populations have been declining in much of western Europe, a trend reflected in other farmland birds such as the skylark, corn bunting and northern lapwing. From 1980 to 2003, common farmland bird numbers fell by 28%. The collapse in populations seems to have been particularly severe in Great Britain, where there was a 95% decline between 1970 and 1998, and Ireland, which had only 1,000–1,500 pairs in the late 1990s. In the British Isles, such declines may be due to natural fluctuations, to which tree sparrows are known to be prone. Breeding performance has improved substantially as population sizes have decreased, suggesting that decreases in productivity were not responsible for the decline and that survival was the critical factor. The large decline in tree sparrow numbers is probably the result of agricultural intensification and specialisation, particularly the increased use of herbicides and a trend towards autumn-sown crops (at the expense of spring-sown crops that produce stubble fields in winter). The change from mixed to specialised farming and the increased use of insecticides has reduced the amount of insect food available for nestlings.

  

Relationships with humans

 

The tree sparrow is seen as a pest in some areas. In Australia, it damages many cereal and fruit crops and spoils cereal crops, animal feed and stored grain with its droppings. Quarantine rules prohibit the transport of this species into Western Australia.

 

Chairman Mao Zedong of China attempted in April 1958 to reduce crop damage by tree sparrows, estimated at 4.5 kg (9.9 lb) of grain per bird each year, by mobilising three million people and many scarecrows to drive the birds to death by exhaustion. Although initially successful, the "great sparrow campaign" had overlooked the numbers of locusts and other insect pests consumed by the birds, and crop yields fell, exacerbating a famine which led to the deaths of 30 million people between 1959 and 1961. The tree sparrow's consumption of insects has led to its use in agriculture to control fruit tree pests and the common asparagus beetle, Crioceris aspergi.

 

The tree sparrow has long been depicted in Chinese and Japanese art, often on a plant spray or in a flying flock, and representations by oriental artists including Hiroshige have featured on the postage stamps of Antigua and Barbuda, Central African Republic, China and the Gambia. More straightforward illustrations were used on the stamps of Belarus, Belgium, Cambodia, Estonia and Taiwan. The fluttering of the bird gave rise to a traditional Japanese dance, the Suzume Odori, which was depicted by artists such as Hokusai.

 

In the Philippines, where it is one of several species referred to as maya, and is sometimes specifically referred to as the "mayang simbahan" ("church maya" or "church sparrow"), the tree sparrow is the most common bird in the cities. Many urban Filipinos confuse it with the former national bird of the Philippines, the black-headed munia - also called a maya, but specifically differentiated in folk taxa as the "mayang pula" ("red maya").

  

[Credit: en.wikipedia.org/]

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See also my album of photos of the Darab region that includes the Sasanian relief at Darab and the two rock-cut mosques named the Stone Mosque (Masjid-i Sang) at Darab and at Ij.

 

They are included in my Iran Collection.

 

There are six Sasanian rock reliefs in this area, four on the cliff on the north side of the Shapur River (Bishapur III-VI) and two on the south side (Bishapur I & II). The designations Bishapur I-VI are taken from Vanden Berghe's list and his descriptions of the reliefs have been used for these photos. See also the historical background given below.

 

BISHAPUR V: The Investiture of Bahram I (273-276 A.D.), on horseback on the right, by the supreme god of the Zoroastrian religion Ahura Mazda, who approaches on the left and gives Bahram the ring of power, the cydaris. The body of a defeated enemy lies under Bahram's horse.

 

According to Roman Ghirshman ("Iran", Pelican Books 1954) "The Sasanian Empire was the finest period in the history of Iran". The following HISTORICAL BACKGROUND is extracted from "Persia: An Archaeological Guide", by Sylvia A. Matheson (second edition, Faber 1976). I have replaced “Sassanian” and “Shahpur” in her text by the more commonly used “Sasanian” and “Shapur”. Text in square brackets are my additions.

 

[Achaemenians]

"The history of Iran....properly begins with the rise of the Medes in the western and northern parts of the Plateau from at least the eighth century B.C. onwards. The royal houses of the Medes and the Persians, both of Indo-European stock, were united when the daughter of the Median King Astyages married Cambyses I, son of Cyrus I, king of Fars. Cyrus II (The Great), the offspring of this marriage, defeated his grandfather, Astyages, in battle c. 550 B.C., reaffirmed the fortunes of the Achaemenian dynasty and established his new empire with capitals in at least Pasargadae (Fars), Babylon and Ecbatana, present-day Hamadan.”

 

[Zoroastrian religion]

“The later Achaemenians combined the worship of Ahura Mazda, 'the wise lord' of the prophet Zoroaster, with the worship of Mithras and that of Anahita, goddess of water and fertility.”

 

“Cyrus, whose conquests ranged from Central Asia to the Mediterranean, treated his vanquished enemies with a generosity and tolerance remarkable for his time. It was he who liberated the Jewish exiles in Babylon and restored Jerusalem to them. His successors, particularly Darius the Great and his son Xerxes (who defeated the Spartans at Thermopylae and incurred the lasting hatred of the Greeks by burning the Acropolis in Athens), continued the expansion of the empire which included many of the Greek islands; it reached north to the banks of the Danube, south to Egypt and Ethiopia, and north and east to Afghanistan and India. The most outstanding monument of the Achaemenians existing today is the magnificent ceremonial city of Persepolis, near Shiraz…”

 

[Alexander the Great]

“It was Alexander of Macedon who defeated the last of the Achaemenians, Darius III Codamanus, in 331-330 B.C., and burned Persepolis, some say in revenge for the destruction of the Acropolis.

 

[Seleucids]

Alexander, who married Darius' daughter, died only a few years later and his empire was divided between his generals, Seleucus I ultimately winning Iran and founding the Hellenistic dynasty of the Seleucids, with a new capital at Ctesiphon on the Tigris.”

 

[Parthians]

“....the dynasty was soon challenged by the Arsacid Parthians from the north-east, who first achieved a measure of permanent control of the Iranian Plateau c. 238 B.C..…The last of the Parthians, Artabanus V, fell in battle in A.D. 224 with.....Ardashir I, ruler of Fars and Kirman...”

 

[Sasanians]

“Ardashir founded the great dynasty of the Sasanians during whose 400-year rule the country became wealthier than ever before, with an efficient administration in which heavy taxes supported a social welfare system including state hospitals, schools and colleges.”

“Town planning, irrigation and industrialisation were carried out on a lavish scale; the empire was expanded; Ardashir and his son Shapur I defeated Roman emperors such as Valerian, Philip the Arab and Gordion III, carrying many to captivity with thousands of prisoners….[Valerian was captured in a great victory near Edessa (modern Urfa or Şanlıurfa). 70,000 Roman legionaries were captured and settled in Khuzestan in Iran (Shushtar, Dezful...), where they were employed in building bridges, roads and dams.]

 

[Sasanian Reliefs]

“Many of the Sasanian victories are commemorated in huge bas-reliefs, mostly in the province of Fars. Christian communities were established in Iran, but the official religion was that of Zoroaster. The magnificence and ceremonial of Sasanian court life influenced the later Europeans courts, while the excellence of Sasanian architecture, sculpture, textiles and metal work left an unmistakeable and lasting impression on the culture of the west.”

 

"Most vital of all, perhaps, the Sasanian empire formed a protective barrier between the ruthless nomadic tribes of Central Asia and western civilization."

 

[Arab Conquest]

"The Sasanians succumbed to the invasion of the Umayyad Caliphs, desert Arabs who brought with them a new, austere, religion, that of Islam, when they invaded Iran and defeated [the Sasanian king] Yazdigird III in the years after 637 A.D."

 

Satellite image of this location. At the lower left of this image the site of Bishapur can also be seen on the south bank of the river on the west (left) side of the main road.

 

Top Hills ~ Situated 2,000 feet above sea level on the cool hills of Busay, it is an excellent sight seeing spot which offers breathtaking views of Metro Cebu and the islands of Mactan and Olango. Open kiosks are available for daytime picnics at the summit of this viewpoint. The City of Cebu is the capital city of Cebu and is the second city in the Philippines with the second most significant metropolitan centre and known as the oldest Spanish settlement in the country. The city is located on the eastern shore of Cebu and was the first Spanish settlement in the Philippines. Cebu is the Philippines' main domestic shipping port and is home to about 80% of the country's domestic shipping companies. Cebu also holds the second largest international flights in the Philippines and is a significant centre of commerce, trade and industry in the Visayas and Mindanao regions. Cebu City is the centre of a metropolitan area called Metro Cebu, which includes the cities of Carcar, Danao, Lapu-lapu, Mandaue, Naga, Talisay. Metro Cebu has a total population of about two million people. The Mactan-Cebu International Airport, located in Lapu-Lapu City is only a 20 minute drive away from Cebu City. To the northeast of the city is Mandaue City and the town of Consolacion, to the west is Toledo City, the towns of Balamban and Asturias, to the south is Talisay City and the town of Minglanilla. Across Mactan Strait to the east is Mactan Island where Lapu-Lapu City and an aquarium attraction are located.

The Cebu Provincial Capitol is dramatically positioned at the end of a grand perspective of a new avenue ( Osmeña Boulevard ) as conceived by William E. Parsons in his 1912 plan of Cebu, in the lines of the City Beautiful Movement. The building follows an H-shaped plan, one side opening to the terminus of Osmeña Boulevard. The main block or corps de logis, three stories high, is flanked by two secondary wings, symmetrically advancing to embrace a rectangular, elevated cour d'honneur that serves as an entrance podium. The elevation of the corps de logis is of typical neoclassical formula: a rusticated ground floor, containing minor rooms and offices, the piano nobile above, with the most important spaces, and finally the attic story. A heavy cornice and parapet caps the façade, with allegorical statues standing by its corners. The most distinctive part of the façade is the central concave pavilion, which creates the semi-circular main balcony and pulls together the entire mass, finally crowned by an austere dome upon an octagonal drum.

The piano nobile is reached by two staircases from the ground floor foyer. The first space, the art deco rotunda below the cupola, opens to the south the main balcony that faces Osmeña Boulevard, and to its north the ballroom (social hall). Two-stories high with full-length windows, the ballroom, also in art deco style, is reminiscent of a fairytale setting. Two enormous chandeliers fashioned in crystal and local capiz shells ( placuna placenta ) light the grand space

Cebu City is a significant cultural centre in the Philippines. The imprint of Spanish and Roman Catholic culture is evident. The city's most famous landmark is Magellan's Cross. A few steps away from the Magellan's Cross is the Basilica Minore del Santo Nino (Church of the Holy Child). This is a Augustinian church elevated to the rank of Basilica in 1965 during the 400th year celebrations of Christianity in the Philippines, held in Cebu. The church, which was the first to be established in the islands, is built of hewn stone and features the country's oldest relic, the figure of the Santo Niño de Cebú ( Holy Child of Cebu ). This religious event is celebrated during the island's cultural festivities known as the Sinulog festival. Held every third Sunday of January, it celebrates the festival of the Santo Nino, who was formerly considered to be the patron saint of Cebu. (This patronage was later changed to that of Our Lady of Guadalupe after it was realised that the St. Niño could not be a patron saint because he was an image of the Christ and not a saint.) The Sinulog is a dance ritual of pre-Hispanic indigenous origin. The dancer moves two steps forward and one step backward to the rhythmic sound of drums. This movement resembles somewhat the current (sulog) of the river. Thus, the Cebuanos called it Sinulog.

When the Spaniards arrived in Cebu, the Italian chronicler, Antonio Pigafetta, sailing under convoy with the Magellan expedition, offered a baptismal gift to Hara Amihan, wife of Rajah Humabon. She was later named Juana, the figure of the Santo Nino. The natives also honoured the Santo Niño de Cebu in their indigenous Sinulog ritual[citation needed]. The Sinulog ritual was preserved but limited to honouring the Santo Nino. Once the Santo Niño church was built in the 16th century, the Christian Malay people started performing the Sinulog ritual in front of the church, the devotees offering candles and indigenous dancers shouting ~ Viva Pit Senor!

Magellan's Cross is a Christian cross planted by Portuguese, and Spanish explorers as ordered by Ferdinand Magellan on arriving in Cebu in the Philippines around April 14 or 21, 1521. This cross is housed in a chapel next to the Basilica Minore del Santo Niño on Magallanes Street ( Magallanes being the Spanish name of Magellan ), just in front of the city centre of Cebu City. A sign below the cross describes the original cross is encased inside the wooden cross that is found in the centre of the chapel. This is to protect the original cross from people who chipped away parts of the cross for souvenir purposes or in the belief that the cross possesses miraculous powers. Some people, however, believe that the original cross had been destroyed or had disappeared after Magellan's death, and the cross is a replica that was planted there by the Spaniards after they successfully colonized the Philippines.

The history is that when Ferdinand Magellan first arrived in Cebu on 21 April 1521 he erected a cross in Cebu. The cross there today is not the original. Magellan's Cross is one symbol of Cebu. This chapel's image can be found in Cebu city seal. It is also seen as the symbol of Roman Catholicism in the Philippines. Magellan and his crew were the first Europeans to arrive in the Philippines. They made the first conversions to Catholicism when they converted Rajah Humabon, the local chief, his wife and hundreds of his Cebuano villagers to accept Christianity and be consequently baptized. At the same time Magellan left in Cebu the Santo Nino de Cebu [ holy child of Cebu ] a doll figure made in Europe in the 16th Century representing Jesus Christ as a child. This doll was rediscovered some 45 years later the return to Cebu of Miguel Lopez de Legazpi who came back to Cebu on the order of King Phillip of Spain to make Cebu the first centre of the new Spanish Colony in Asia, called Las Islas Filipinas. This doll also plays an important function in the religious life of millions of people as explained here.

 

The Auschwitz-Birkenau State Museum is a museum on the site of the Auschwitz concentration camp in Oświęcim Poland.

 

The site includes the main concentration camp at Auschwitz I and the remains of the concentration and extermination camp at Auschwitz II-Birkenau. Both were developed and run by Nazi Germany during its occupation of Poland in 1939–1945. The Polish government has preserved the site as a research centre and in memory of the 1.1 million people who died there, including 960,000 Jews, during World War II and the Holocaust. It became a World Heritage Site in 1979. Piotr Cywiński is the museum's director.

 

The museum was created in April 1946 by Tadeusz Wąsowicz and other former Auschwitz prisoners, acting under the direction of Poland's Ministry of Culture and Art. It was formally founded on 2 July 1947 by an act of the Polish parliament. The site consists of 20 hectares in Auschwitz I and 171 hectares in Auschwitz II, which lies about three kilometres from the main camp. Over 25 million people have visited the museum. From 1955 to 1990, the museum was directed by one of its founders and former inmates, Kazimierz Smoleń.

 

In 2019, 2,320,000 people visited the site, including visitors from Poland (at least 396,000), United Kingdom (200,000), United States (120,000), Italy (104,000), Germany (73,000), Spain (70,000), France (67,000), Israel (59,000), Ireland (42,000), and Sweden (40,000)

 

The first exhibition in the barracks opened in 1947. In Stalinist Poland, on the seventh anniversary of the first deportation of Polish captives to Auschwitz, the exhibition was revised with the assistance of former inmates. The exhibition was influenced by the Cold War and next to pictures of Jewish ghettos, photos of slums in the US were presented. After Stalin's death, a new exhibition was planned in 1955. In 1959, every nation that had victims in Auschwitz received the right to present its own exhibition. However, victims like homosexuals, Jehovah's Witnesses, Sinti and Roma, and Yeniche people did not receive these rights. The state of Israel was also refused the allowance for its own exhibition as the murdered Jews in Auschwitz were not citizens of Israel. In April 1968, the Jewish exhibition, designed by Andrzej Szczypiorski, was opened. In 1979, Pope John Paul II held a mass in Birkenau and called the camp a "Golgotha of our times".

 

In 1962, a prevention zone around the museum in Birkenau (and in 1977, one around the museum in Auschwitz) was established to maintain the historical condition of the camp. These zones were confirmed by the Polish parliament in 1999. In 1967, the first big memorial monument was inaugurated and in the 1990s the first information boards were set up.

 

Since 1960, the so-called "national exhibitions" have been located in Auschwitz I. Most of them were renewed from time to time; for example, those of Belgium, France, Hungary, Netherlands, Slovakia, Czech Republic, and the former Soviet Union. The German exhibition, which was made by the former GDR, has not been renewed.

 

The first national exhibition of the Soviet Union was opened in 1961 and renewed in 1977 and 1985. In 2003, the Russian organizing committee suggested presenting a completely new exhibition. The Soviet part of the museum was closed, but the reopening was delayed as there were differences in the questions of the territorial situation of the Soviet Union between 1939 and 1941. The question of the territories annexed by the USSR during the war, i.e. the Baltic countries, eastern Poland, and Moldova could not be solved. Yugoslav pavilion and exhibition, which memorialized Auschwitz victims primarily through their antifascist struggle, was opened in 1963. In 2002, Croatia, as one of Yugoslav successor states, notified the Auschwitz Memorial Museum that it wanted the Yugoslav exhibition dismantled and demanded permission to establish its own national exhibition. The museum rejected the proposal and notified all Yugoslav successor states that only a renovated joint exhibit would be appropriate. Since they failed to create a joint exhibition, the Yugoslav exhibition was closed down in 2009 and its contents were sent the Museum of Yugoslavia in Belgrade, while Block 17, which hosted the exhibition, remains empty.

 

In 1978, Austria opened its own exhibition, presenting itself as a victim of National Socialism. This one-sided view motivated[9] the Austrian political scientist Andreas Maislinger to work in the museum within the Action Reconciliation Service for Peace in 1980/81. Later he founded the Austrian Holocaust Memorial Service. The Austrian federal president Rudolf Kirchschläger had advised Maislinger that as a young Austrian he did not need to atone for anything in Auschwitz. Due to this disapproving attitude of the official Austrian representation, the Austrian Holocaust Memorial Service could not be launched before September 1992.

 

The museum has allowed scenes for four films to be filmed on the site: Pasażerka (1963) by Polish director Andrzej Munk, Landscape After the Battle (1970) by Polish director Andrzej Wajda, and a television miniseries, War and Remembrance (1988), and Denial (2016). Although the Polish government permitted the construction of film sets on its grounds to shoot scenes for Schindler's List (1993), Steven Spielberg chose to build a "replica" camp entrance outside the infamous archway for the scene in which the train arrives carrying the women who were saved by Oskar Schindler.

 

In 1979, the newly elected Polish Pope John Paul II celebrated mass on the grounds of Auschwitz II to some 500,000 people, and announced that Edith Stein would be beatified. Some Catholics erected a cross near Bunker 2 of Auschwitz II where she had been gassed. A short while later, a Star of David appeared at the site, leading to a proliferation of religious symbols, which were eventually removed.

 

Carmelite nuns opened a convent near Auschwitz I in 1984. After some Jewish groups called for the removal of the convent, representatives of the Catholic Church agreed in 1987. One year later, the Carmelites erected an 8 m (26 ft) tall cross from the 1979 mass near their site, just outside Block 11 and barely visible from within the camp. This led to protests by Jewish groups, who said that mostly Jews were killed at Auschwitz and demanded that religious symbols be kept away from the site. The Catholic Church told the Carmelites to move by 1989, but they stayed on until 1993, leaving the cross behind. In 1998, after further calls to remove the cross, some 300 smaller crosses were erected by local activists near the large one, leading to further protests and heated exchanges. Following an agreement between the Polish Catholic Church and the Polish government, the smaller crosses were removed in 1999, but a large papal one remains.

 

The 50th anniversary of the liberation ceremony was held in Auschwitz I in 1995. About a thousand ex-prisoners attended it. In 1996, Germany made January 27, the day of the liberation of Auschwitz, the official day for the commemoration of the victims of National Socialism. Countries that have also adopted similar memorial days include Denmark (Auschwitz Day), Italy (Memorial Day), and Poland (Memorial Day for the Victims of Nazism). A commemoration was held for the 70th anniversary of the liberation in 2015.

 

The larger part of the exhibitions are in the area of the former camp at Auschwitz I. Guided tours take around three hours, but access is possible without guides from 16 to 18:00 (as of 2019). This part is situated short of 2 km south of the train station at Oświęcim. From there, shuttle buses go to Auschwitz II, originally called KL Auschwitz-Birkenau, situated around 2 km to the north-west of Auschwitz I. As of 2019, trains from Vienna to Kraków, and from Prague to Krakow, stop at Oświęcim, where local trains from Katowice (around every one to two hours) from Krakow end. Local trains take around 100 minutes from Kraków.

 

The Polish Foreign Ministry has voiced objections to the use of the expression "Polish death camp" in relation to Auschwitz, in case the phrase suggested that Poland rather than Germany had perpetrated the Holocaust. In June 2007, the United Nations World Heritage Committee changed its own name for the site from "Auschwitz Concentration Camp" to "Auschwitz Birkenau", with the subtitle "German Nazi Concentration and Extermination Camp (1940–1945)".

 

Early in the morning on 18 December 2009, the Arbeit macht frei ("work makes you free") sign over the gate of Auschwitz I was stolen. Police found the sign hidden in a forest outside Gdańsk two days later. The theft was organised by a Swedish former neo-Nazi, Anders Högström, who reportedly hoped to use proceeds from the sale of the sign to a collector of Nazi memorabilia to finance a series of terror attacks aimed at influencing voters in upcoming Swedish parliamentary elections. Högström was convicted in Poland and sentenced to serve two years, eight months in a Swedish prison, and five Polish men who had acted on his behalf served prison time in Poland.

 

Högström and his accomplices badly damaged the sign during the theft, cutting it into three pieces. Conservationists restored the sign to its original condition, and it currently is in storage, awaiting eventual display inside the museum. A replica hangs in its original place.

 

In February 2006, Poland refused to grant visas to Iranian researchers who were planning to visit Auschwitz. Polish Foreign Minister Stefan Meller said his country should stop Iran from investigating the scale of the Holocaust, which Iranian President Mahmoud Ahmadinejad has dismissed as a myth. Iran has recently tried to leave the Ahmadinejad rhetoric in the past, but President Rouhani has never refuted his predecessor's idea that the scale of the Holocaust is exaggerated. Holocaust denial is punishable in Poland by a prison sentence of up to three years.

 

Czechoslovakian Jew Dina Babbitt imprisoned at Auschwitz-Birkenau in 1943–1945 painted a dozen portraits of Romani inmates for the war criminal Josef Mengele during his medical experiments. Seven of the original 12 studies were discovered after the Holocaust and purchased by the Auschwitz-Birkenau State Museum in 1963 from an Auschwitz survivor. The museum asked Babbitt to return to Poland in 1973 to identify her work. She did so but also requested that the museum allow her to take her paintings home with her. Officials from the museum led by Rabbi Andrew Baker stated that the portraits belonged to the SS and Mengele, who died in Brazil in 1979. There was an initiative to have the museum return the portraits in 1999, headed by the U.S. government petitioned by Rafael Medoff and 450 American comic book artists. The museum rejected these claims as legally groundless.

 

Auschwitz concentration camp was a complex of over 40 concentration and extermination camps operated by Nazi Germany in occupied Poland (in a portion annexed into Germany in 1939) during World War II and the Holocaust. It consisted of Auschwitz I, the main camp (Stammlager) in Oświęcim; Auschwitz II-Birkenau, a concentration and extermination camp with gas chambers; Auschwitz III-Monowitz, a labour camp for the chemical conglomerate IG Farben; and dozens of subcamps. The camps became a major site of the Nazis' Final Solution to the Jewish question.

 

After Germany initiated World War II by invading Poland in September 1939, the Schutzstaffel (SS) converted Auschwitz I, an army barracks, into a prisoner-of-war camp. The initial transport of political detainees to Auschwitz consisted almost solely of Poles (for whom the camp was initially established). For the first two years, the majority of inmates were Polish. In May 1940, German criminals brought to the camp as functionaries established the camp's reputation for sadism. Prisoners were beaten, tortured, and executed for the most trivial of reasons. The first gassings—of Soviet and Polish prisoners—took place in block 11 of Auschwitz I around August 1941.

 

Construction of Auschwitz II began the following month, and from 1942 until late 1944 freight trains delivered Jews from all over German-occupied Europe to its gas chambers. Of the 1.3 million people sent to Auschwitz, 1.1 million were murdered. The number of victims includes 960,000 Jews (865,000 of whom were gassed on arrival), 74,000 non-Jewish Poles, 21,000 Romani, 15,000 Soviet prisoners of war, and up to 15,000 others. Those not gassed were murdered via starvation, exhaustion, disease, individual executions, or beatings. Others were killed during medical experiments.

 

At least 802 prisoners tried to escape, 144 successfully, and on 7 October 1944, two Sonderkommando units, consisting of prisoners who operated the gas chambers, launched an unsuccessful uprising. After the Holocaust ended, only 789 Schutzstaffel personnel (no more than 15 percent) ever stood trial. Several were executed, including camp commandant Rudolf Höss. The Allies' failure to act on early reports of mass murder by bombing the camp or its railways remains controversial.

 

As the Soviet Red Army approached Auschwitz in January 1945, toward the end of the war, the SS sent most of the camp's population west on a death march to camps inside Germany and Austria. Soviet troops entered the camp on 27 January 1945, a day commemorated since 2005 as International Holocaust Remembrance Day. In the decades after the war, survivors such as Primo Levi, Viktor Frankl, and Elie Wiesel wrote memoirs of their experiences, and the camp became a dominant symbol of the Holocaust. In 1947, Poland founded the Auschwitz-Birkenau State Museum on the site of Auschwitz I and II, and in 1979 it was named a World Heritage Site by UNESCO.

 

Oświęcim is a city in the Lesser Poland (Polish: Małopolska) province of southern Poland, situated 33 kilometres (21 mi) southeast of Katowice, near the confluence of the Vistula (Wisła) and Soła rivers. The city is known internationally for being the site of the German Nazi-built Auschwitz concentration camp (the camp is also known as KL or KZ Auschwitz Birkenau) during World War II, when Poland was occupied by Nazi Germany.

 

Oświęcim has a rich history, which dates back to the early days of Polish statehood. It is one of the oldest castellan gords in Poland. Following the Fragmentation of Poland in 1138, Duke Casimir II the Just attached the town to the Duchy of Opole in c. 1179 for his younger brother Mieszko I Tanglefoot, Duke of Opole and Racibórz. The town was destroyed in 1241 during the Mongol invasion of Poland. Around 1272 the newly rebuilt Oświęcim was granted a municipal charter modeled on those of Lwówek Śląski (a Polish variation of the Magdeburg Law). The charter was confirmed on 3 September 1291. In 1281, the Land of Oświęcim became part of the newly established Duchy of Cieszyn, and in c. 1315, an independent Duchy of Oświęcim was established. In 1327, John I, Duke of Oświęcim joined his Duchy with the Duchy of Zator and, soon afterwards, his state became a vassal of the Kingdom of Bohemia, where it remained for over a century. In 1445, the Duchy was divided into three separate entities – the Duchies of Oświęcim, Zator and Toszek. In 1457 Polish King Casimir IV Jagiellon bought the rights to Oświęcim. On 25 February 1564, King Sigismund II Augustus issued a bill integrating the former Duchies of Oświęcim and Zator into the Kingdom of Poland. Both lands were attached to the Kraków Voivodeship, forming the Silesian County. Before 1564, Oświęcim was semi-independent in Poland and enjoyed an extensive degree of autonomy, similarly to Royal Prussia. The town later became one of the centers of Jewish culture in Poland.

 

Like other towns of Lesser Poland, Oświęcim prospered in the period known as Polish Golden Age. This period came to an abrupt end in 1655, during the catastrophic Swedish invasion of Poland. Oświęcim was burned and afterward, the town declined, and in 1772 (see Partitions of Poland), it was annexed by the Habsburg Empire, as part of the Kingdom of Galicia and Lodomeria, where it remained until late 1918. After the 1815 Congress of Vienna, the town was close to the borders of both Russian-controlled Congress Poland, and the Kingdom of Prussia. In the 1866 war between Austria and the Prussian-led North German Confederation, a cavalry skirmish was fought at the town, in which an Austrian force defeated a Prussian incursion.

 

In the second half of the 19th century, Oświęcim became an important rail junction. During the same period, the town burned in several fires, such as the fire of 23 August 1863, when two-thirds of Oświęcim burned, including the town hall and two synagogues; a new town hall was built between 1872 and 1875. In another fire in 1881, the parish church, a school, and a hospital burned down. In 1910, Oświęcim became the seat of a starosta, and in 1917–18 a new district, Nowe Miasto, was founded. In 1915, a high school was opened. After World War I, the town became part of the Second Polish Republic's Kraków Voivodeship (Województwo Krakowskie). Until 1932, Oświęcim was the seat of a county, but on 1 April 1932, the County of Oświęcim was divided between the County of Wadowice, and the County of Biała Krakowska.

 

There were approximately 8,000 Jews in the city on the eve of World War II, comprising less than half the population. The Nazis annexed the area to Germany in October 1939 in the Gau of Upper Silesia, which became part of the "second Ruhr" by 1944.

 

In 1940, Nazi Germany used forced labor to build a new subdivision to house Auschwitz guards and staff, and built a large chemical plant of IG Farben in 1941 on the eastern outskirts of the town. Polish residents of several districts were forced to abandon their houses, as the Germans wanted to keep the area empty around Auschwitz concentration camp. They planned a 40 square kilometres (15 sq mi) buffer zone around the camp, and they expelled Polish residents in two stages in 1940 and 1941. All the residents of the Zasole district were forced to abandon their homes. In the Pławy and Harmęże districts, more than 90 percent of the buildings were destroyed and the residents of Pławy were transported to Gorlice to fend for themselves. Altogether, some 17,000 people in Oświęcim itself and surrounding villages were forced to leave their homes, eight villages were wiped off the map, and the population of Oświęcim shrank to 7,600 by April 1941.

 

The communist soviet Red Army re-invaded the town and liberated the camp on 27 January 1945, and then opened two of their own temporary camps for German prisoners of war in the complex of Auschwitz-Birkenau. The Auschwitz Soviet camp existed until autumn 1945, and the Birkenau camp lasted until spring 1946. Some 15,000 Germans were interned there. Furthermore, there was a camp of Communist secret police (Urząd Bezpieczeństwa) near the rail station in the complex of former "Gemeinschaftslager". Its prisoners were members of the NSDAP, Hitlerjugend, and BDM, as well as German civilians, the Volksdeutsche, and Upper Silesians who were disloyal to Poland.

 

After World War II

After the territorial changes of Poland immediately after World War II, new housing complexes in the town were developed with large buildings of rectangular and concrete constructions. The chemical industry became the main employer of the town and in later years, the service industry and trade were added. The many visits to the concentration camp memorial sites have become an important source of income for the town's businesses. After the end of communism, by the mid-1990s, employment at the chemical works (named Firma Chemiczna Dwory SA from 1997 to 2007, Synthos SA since then) had dropped from 10,000 in the communist era to only 1,500 people. In 1952, the County of Oświęcim was re-created, and the town until 1975 belonged to Kraków Voivodeship. In 1975–1999, it was part of Bielsko-Biała Voivodeship. In 1979, Oświęcim was visited by Pope John Paul II, and on 1 September 1980, a local Solidarity office was created at the chemical plant. On 28 May 2006, the town was visited by Pope Benedict XVI.

 

Poland officially the Republic of Poland, is a country in Central Europe. It is divided into 16 administrative voivodeship provinces, covering an area of 312,696 km2 (120,733 sq mi). Poland has a population of over 38 million and is the fifth most populous member state of the European Union. Warsaw is the nation's capital and largest metropolis. Other major cities include Kraków, Wrocław, Łódź, Poznań, and Gdańsk.

 

Poland has a temperate transitional climate, and its territory traverses the Central European Plain, extending from the Baltic Sea in the north to the Sudetes and Carpathian Mountains in the south. The longest Polish river is the Vistula, and Poland's highest point is Mount Rysy, situated in the Tatra mountain range of the Carpathians. The country is bordered by Lithuania and Russia to the northeast, Belarus and Ukraine to the east, Slovakia and the Czech Republic to the south, and Germany to the west. It also shares maritime boundaries with Denmark and Sweden.

 

Prehistoric human activity on Polish soil dates to the Lower Paleolithic, with continuous settlement since the end of the Last Glacial Period. Culturally diverse throughout late antiquity, in the early medieval period the region became inhabited by the tribal Polans, who gave Poland its name. The process of establishing proper statehood, which began in 966, coincided with the conversion of a pagan ruler of the Polans to Christianity, under the auspices of the Roman Catholic Church. The Kingdom of Poland emerged in 1025, and in 1569 cemented its long-standing association with Lithuania, thus forming the Polish–Lithuanian Commonwealth. At the time, the Commonwealth was one of the great powers of Europe, with a uniquely liberal political system which adopted Europe's first modern constitution in 1791.

 

With the passing of the prosperous Polish Golden Age, the country was partitioned by neighbouring states at the end of the 18th century. Poland regained its independence in 1918 as the Second Polish Republic and successfully defended it in the Polish–Soviet War from 1919 to 1921. In September 1939, the invasion of Poland by Germany and the Soviet Union marked the beginning of World War II, which resulted in the Holocaust and millions of Polish casualties. As a member of the Eastern Bloc in the global Cold War, the Polish People's Republic was a founding signatory of the Warsaw Pact. Through the emergence and contributions of the Solidarity movement, the communist government was dissolved and Poland re-established itself as a democratic state in 1989.

 

Poland is a parliamentary republic, with its bicameral legislature comprising the Sejm and the Senate. It is a developed market and a high-income economy. Considered a middle power, Poland has the sixth-largest economy in the European Union by GDP (nominal) and the fifth-largest by GDP (PPP). It provides a very high standard of living, safety, and economic freedom, as well as free university education and a universal health care system. The country has 17 UNESCO World Heritage Sites, 15 of which are cultural. Poland is a founding member state of the United Nations, as well as a member of the World Trade Organization, OECD, NATO, and the European Union (including the Schengen Area).

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

 

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

 

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

 

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

 

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

 

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

 

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

 

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

 

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

 

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

 

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

 

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

 

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

 

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

 

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

 

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

 

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

 

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

 

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

 

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

 

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

 

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

 

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

 

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

 

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

 

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

 

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

 

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

 

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

 

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

 

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

 

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

 

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

 

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

 

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

 

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

 

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

 

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

 

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

 

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

 

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

 

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

 

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

 

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

 

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

 

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

 

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

 

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

 

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

 

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

 

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

 

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

 

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

 

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

 

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

 

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

 

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

 

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

 

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

 

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

 

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

 

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

 

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

 

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

 

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

 

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

 

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

 

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

 

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

 

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

 

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

 

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

 

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

 

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

 

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

 

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

 

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

 

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

 

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

 

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

 

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

 

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

 

WIKIPEDIA

The cockpit of a Maserati in the paddock at the Goodwood Festival of Speed.

Is a representative democratic republic in South America, bordered by Colombia on the north, Peru on the east and south, and by the Pacific Ocean to the west. It is one of only two countries in South America, along with Chile, that do not have a border with Brazil. The country also includes the Galápagos Islands in the Pacific, about 1,000 kilometers (620 mi) west of the mainland.

Ecuador straddles the equator, from which it takes its name, and has an area of 256,370 square kilometers (98,990 sq mi). Its capital city is Quito, which was declared a World Heritage Site by UNESCO in the 1970s for having the best preserved and least altered historic center in Latin America. The country's largest city is Guayaquil. The historic center of Cuenca, the third largest city in the country, was also declared a World Heritage Site in 1999, for being an outstanding example of a planned inland Spanish style colonial city in the Americas. Ecuador is also home—despite its size—to a great variety of species, many of them endemic, like those of the Galápagos islands. This species diversity makes Ecuador one of the seventeen megadiverse countries in the world. The new constitution of 2008 is the first in the world to recognize legally enforceable Rights of Nature, or ecosystem rights.

Ecuador is a presidential republic and became independent in 1830, after having been part of the Spanish colonial empire and the republic of Gran Colombia. It is a medium-income country with an HDI score of 0.807 (2007), and about 38.3% of the people living below the poverty line.

 

History

Please go to :

en.wikipedia.org/wiki/History_of_Ecuador

 

Geography

Please go to

en.wikipedia.org/wiki/Geography_of_Ecuador

 

Other Info

Oficial name:

Republica del Ecuador

que: Ikwatur Mamallakta

 

Independence:

From Spain May 24, 1822

- from Gran Colombia May 13, 1830

 

Area:

272.045 km2

 

Inhabitants:

15.090.000

 

Languages:

Achuar-Shiwiar [acu] 2,000 in Ecuador. Ethnic population: 5,000 (2000). Pastaza and Bobonaza river areas, 7 villages. Alternate names: Achuar, Achual, Achuara, Achuale, Jivaro, Maina. Classification: Jivaroan

More information.

 

Awa-Cuaiquer [kwi] 1,000 in Ecuador (1991 Adelaar). Ethnic population: 2,000 in Ecuador (2000). Extreme north, on the western slopes of the Andes, Colombia-Ecuador border, Carchi Province. Alternate names: Awa, Awapit, Cuaiquer. Classification: Barbacoan, Pasto

More information.

 

Chachi [cbi] 3,450 (2000 SIL). Ethnic population: 3,500 to 5,000. North coastal jungle, Esmeraldas Province, Cayapas River and its tributaries (Onzole, Canandé, Sucio, Cojimíes, and others). Alternate names: Cayapa, Cha' Palaachi. Classification: Barbacoan, Cayapa-Colorado

More information.

 

Cofán [con] 800 in Ecuador (2000 Juncosa). 800 monolinguals. Population total all countries: 1,400. Ethnic population: 1,500. Both sides of the Colombia and Ecuador border, Napo Province near Santa Rosa de Sucumbios, and down the Aguarico River about 80 miles. Sucumbios Province. 5 centers in Ecuador, and scattered places between. Also spoken in Colombia. Alternate names: Kofán, A'i, Kofane, A'ingae. Dialects: Chibchan with Western Tucanoan features (Ferndon, Borman), Barbacoan (J.A. Mason), or Jivaroan (Ruhlen 1987). Classification: Chibchan, Cofan

More information.

 

Colorado [cof] 2,300 (2000 SIL). Ethnic population: 2,300 (2000 SIL). Northwestern jungle west of Quito, around Santo Domingo de los Colorados. Alternate names: Tsachila, Tsafiki. Classification: Barbacoan, Cayapa-Colorado

More information.

 

Ecuadorian Sign Language [ecs] 188,000 (1986 Gallaudet Univ.). Dialects: Slight regional variants in sign languages. Some influences from USA Peace Corps, others from people educated in Spain or Argentina. Classification: Deaf sign language

More information.

 

Epena [sja] 50 in Ecuador (2000 Wiebe). Town of Borbón. Northern Pacific Coast. Alternate names: Emberá-Saija, Epená, Saija, Epená Saija, Epéna Pedée, Southern Embera, Southern Empera, Cholo. Dialects: Basurudo. Classification: Choco, Embera, Southern

More information.

 

Media Lengua [mue] 1,000 (1999 Peter Bakker). Population includes first- and second-language speakers. A few villages. Classification: Mixed Language, Spanish-Quechua

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Quichua, Calderón Highland [qud] 25,000 (1987 SIL). Ethnic population: 35,049 (2000 WCD). Calderón and Cayambe areas of Pichincha Province around Quito. Alternate names: Calderón Quichua, Pichincha Quichua, Cayambe Quichua. Dialects: Distinct from Chimborazo, Imbabura, Salasaca. Classification: Quechuan, Quechua II, B

More information.

 

Quichua, Cañar Highland [qxr] 100,000 (1991 UBS). Southern highlands, Cañar Province. Dialects: Lexical differences and a strong sense of linguistic and cultural identity make separate literature necessary. Classification: Quechuan, Quechua II, B

More information.

 

Quichua, Chimborazo Highland [qug] 1,000,000 (1990 UBS). Central highlands, Chimborazo and Bolivar provinces. Dialects of Cotopaxi and the rest of Tungurahua, large towns around Ambato not called Salasaca. Classification: Quechuan, Quechua II, B

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Quichua, Imbabura Highland [qvi] 300,000 (1977 SIL). Many monolinguals. Northern highlands, Imbabura Province. Alternate names: Otavalo Quichua. Classification: Quechuan, Quechua II, B

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Quichua, Loja Highland [qvj] 30,524 (2000 WCD). Northern area of Loja Province in southern highlands. Alternate names: Saraguro Quichua, Loja Quichua. Dialects: Close to Cañar Highland Quichua. Classification: Quechuan, Quechua II, B

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Quichua, Napo Lowland [qvo] 4,000 in Ecuador (2000 SIL). Ethnic population: 5,000 in Ecuador. Eastern jungle along the Napo, Aguarico, and Putomayo rivers, concentrated near schools. Alternate names: Ingano, Lowland Napo Quichua, Napo Quichua, Runa Shimi. Dialects: Santa Rosa Quechua. Classification: Quechuan, Quechua II, B

More information.

 

Quichua, Northern Pastaza [qvz] 4,000 in Ecuador. Population total all countries: 6,000. Eastern jungle along Bobonaza and Conambo rivers, Pastaza Province. Tigre Quechua is in Peru. Also spoken in Peru. Alternate names: Bobonaza Quichua, Pastaza Quichua, Alama, Canelos Quichua, Sarayacu Quichua. Dialects: Tigre Quechua. Classification: Quechuan, Quechua II, B

More information.

 

Quichua, Salasaca Highland [qxl] 14,331 (2000 WCD). South and east of Ambato in Tungurahua Province. At least 15 towns in the Salasaca area, not counting other varieties of Quichua. Alternate names: Salasaca Quichua, Tungurahua Quichua, Tungurahua Highland Quichua. Classification: Quechuan, Quechua II, B

More information.

 

Quichua, Tena Lowland [quw] 5,000 (1976 SIL). Eastern jungle, Tena, Arajuno, Shandia area. Alternate names: Yumbo. Dialects: Napo, Pastaza and Tena Quichua understand each other's spoken language, but not written texts. Classification: Quechuan, Quechua II, B

More information.

 

Secoya [sey] 290 in Ecuador. Population includes 170 Secoya Angotero, 120 Ecuadorian Siona. Population total all countries: 434. Ethnic population: 297 (1987 Vickers). Northeastern jungle Aguarico, Cuyabeno, and Eno rivers, near Colombian border. Also spoken in Peru. Dialects: Ecuadorian Siona, Angotero. Identical to Secoya in Peru. Ecuadorian Siona is distinct from Siona of Colombia. Classification: Tucanoan, Western Tucanoan, Northern, Siona-Secoya

More information.

 

Shuar [jiv] 46,669 (2000 WCD). Ethnic population: 15,000 to 50,000 (Montaluisa). Southeastern jungle, Morona-Santiago Province. Alternate names: Jivaro, Xivaro, Jibaro, Chiwaro, Shuara. Classification: Jivaroan

More information.

 

Siona [snn] 250 in Ecuador (2000 Juncosa). Putumayo River. Classification: Tucanoan, Western Tucanoan, Northern, Siona-Secoya

More information.

 

Spanish [spa] 9,500,000 in Ecuador (1995). Alternate names: Castellano, Español. Classification: Indo-European, Italic, Romance, Italo-Western, Western, Gallo-Iberian, Ibero-Romance, West Iberian, Castilian

More information.

 

Waorani [auc] 1,650 (2004). Ethnic population: 1,400 (2000 SIL). Eastern jungle between the Napo and Curaray rivers. Alternate names: "Auca", Huaorani, Waodani, Huao, Sabela. Classification: Language Isolate

More information.

 

Záparo [zro] 1 (2000 SIL). Ethnic population: 170 (2000 M. R. Wise SIL). Pastaza Province, Peru border, between the Curaray and Bobonaza rivers. Alternate names: Zápara, Kayapwe. Classification: Zaparoan Nearly extinct.

More information.

  

Extinct languages

Tetete [teb] Extinct. Ethnic population: 3 (1969 SIL). Near the Colombian border, eastern jungle in Cofán area. Dialects: Close to Secoya but intelligible only with difficulty. Classification: Tucanoan, Western Tucanoan, Northern, Tetete

 

Capital city :

Quito

 

Meaning country name:

"Equator" in Spanish, as the country lies on the Equator.

 

Description Flag:

de Miranda described a letter he had received from Goethe on the theory of primary colours, explaining "First he explained to me the way the iris transforms the light into the three primary colours... then he said why Yellow is the most warm, noble and closest to the bright light; why Blue is that mix of excitement and serenity, so far that it evokes the shadows; and why Red is the exaltation of Yellow and Blue, the synthesis, the vanishing of the bright light into the shadows".

The patriotic symbolism ascribed to the colours is:

Yellow - wealth of agricultural and other resources in the country;

Blue - the ocean and the clear skies;

Red - the blood of those who died in gaining the country's freedom.

 

Coat of arms:

Condor - power and courage

Landscape - Chimborazo and Guayas River

Boat (the "Guayas") with a caduceus as mast - accord and trade

Golden Sun - pre-Colombian traditions

Zodiac signs - The Marcist revolution

Palm and Laurel leaves - Peace and dignity

In the background of the oval shield is the volcano Chimborazo, while the river originating from its base represents the Guayas. They both symbolize the beauty and wealth of the respective regions (Sierra or Costa). The ship on the river is named Guayas as well. In 1841 it was built in Guayaquil and was the first seaworthy steamship built on the South American west coast. Instead of a mast it features a Caduceus representing trade and economy. On top a golden sun surrounded by the astrological signs for Aries, Taurus, Gemini and Cancer representing the months March to July to symbolize the duration of the March Revolution of 1845.

The Condor on top of the shield stretches its wings to symbolize power, greatness and strength of Ecuador. The shield is flanked by four flags of Ecuador. The laurel on the left represents the glory of the republic. The palm leaf on the right side is a symbol for peace. The Fasces below the shield represents the republican dignity.

History

The shield was introduced after the liberal revolution of 1845 but then flanked by white-blue-white flags which did replace the later reintroduced Tricolor. The coat of arms in its current form was approved by congress on October 31, 1900.

 

Motto:

"God, homeland and liberty"

 

National Anthem: Salve, Oh Patria

 

Coro

¡Salve, Oh Patria, mil veces! ¡Oh Patria,

gloria a ti! ¡Gloria a ti!

Ya tu pecho, tu pecho, rebosa

Gozo y paz ya tu pecho rebosa;

Y tu frente, tu frente radiosa

Más que el sol contemplamos lucir,

Y tu frente, tu frente radiosa

Más que el sol contemplamos lucir.

 

2da Estrofa

 

Los primeros los hijos del suelo

Que soberbio, el Pichincha decora

Te aclamaron por siempre señora

Y vertieron su sangre por ti.

Dios miró y aceptó el holocausto

Y esa sangre fue germen fecundo

De otros héroes que atónito el mundo

Vió en tu torno a millares surgir.

a millares surgir,

a millares surgir.

Coro

 

English translation

 

Chorus

O homeland, we greet you a thousand times!

Glory be to you, glory be to you!

Your breast, your breast overflows,

Joy and Peace from your breast overflow.

And your face, your radiant face,

We contemplate its brightness more than the sun,

And your face, your radiant face,

We contemplate its brightness more than the sun.

 

2nd verse

The worthy sons of the soil

Who magnificently adorned Pichincha,

They always declared you as their sovereign lady

And shed their blood for you.

God observed and accepted that sacrifice,

And this blood was the prolific seed

Of other heroes who amazed the world,

And in turn, of thousands arising around you.

Arising in thousands around you,

Arising in thousands around you.

Chorus

 

Internet Page: www.ecuador.com

www.vivecuador.com

 

ecuador in diferent languages

 

eng | afr | arg | ast | bre | dan | est | fin | glg | glv | hau | hun | ina | ita | lld | nld | nor | roh | ron | rup | sme | spa | swe | vor: Ecuador

dsb | eus | hsb | jav | pap: Ekuador

fao | hrv | isl | slv | tur: Ekvador

fry | mlt | pol | szl | zza: Ekwador

aze | bos | slo: Ekvador / Еквадор

cat | glv | por: Equador

crh | kaa | uzb: Ekvador / Эквадор

deu | ltz | nds: Ekuador / Ekuador; Ecuador / Ecuador

ces | slk: Ekvádor

kin | run: Ekwadore

bam: Ekuwadɔri

cor: Pow Ekwadorel

cym: Ecwador

epo: Ekvadoro

fra: Équateur

frp: Èquator

fur: Ecuadôr

gla: Eacuador

gle: Eacuadór / Eacuadór

hat: Ekwatè

ibo: Ekwadọ

ind: Ekuador / اكوادور

jnf: Êquateur

kmr: Ekvador / Әквадор / ئەکڤادۆر; Êkvador / Еквадор / ئێکڤادۆر

kur: Ekwador / ئەکوادۆر

lat: Aequatoria

lav: Ekvadora

lin: Ekwatéli

lit: Ekvadoras

mlg: Ekoatera

mol: Ecuador / Екуадор

msa: Ecuador / اكوادور

nrm: Équateu

oci: Eqüator

que: Ikwadur

rmy: Ekuador / एकुआदोर

scn: Ecuaturi

smg: Ekvaduors

smo: Ekuatoa

sqi: Ekuadori

srd: Ecuadòr

swa: Ekvado

tet: Ekuadór

tgl: Ekwador; Ekuwador

ton: ʻEkuatoa

tuk: Ekwador / Эквадор

vie: Ê-cu-a-đo

vol: Lekvadorän

wln: Ecwåteur

wol: Ekwadoor

abq | alt | che | chm | chv | kir | kjh | kom | krc | kum | oss | rus | tyv | udm: Эквадор (Ėkvador)

bul | mkd | ukr: Еквадор (Ekvador)

bak | tat: Эквадор / Ekvador

bel: Эквадор / Ekvador

kaz: Эквадор / Ekvador / ەكۆادور

kbd: Эквадор (Ăkvador); Экуадор (Ăkuador)

mon: Эквадор (Äkvador)

srp: Еквадор / Ekvador

tgk: Эквадор / اکودار / Ekvador

ara: الإكوادور (al-Ikwādūr); إكوادور (Ikwādūr)

ckb: ئەکوەدۆر / Ekwedor

fas: اکوادر (Ekvādor); اکوادور (Ekvādor)

prs: اکوادور (Ekvādōr)

pus: اکوادور (Ikwādor); اېکوادور (Ekwādor)

uig: ئېكۋادور / Ékwador / Эквадор

urd: ایکواڈور (Ækvāḋor)

div: އިކުއެޑޯ (Iku'eḋō)

heb: אקודור / אקוודור (Eqvadôr); אקוואדור (Eqvâdôr)

lad: איקואדור / Ekuador

yid: עקװאַדאָר (Ekvador)

amh: ኤክዋዶር (Ekwador); ኤኳዶር (Ekʷador)

ell-dhi: Εκουαδόρ (Ekoyadór)

ell-kat: Ἰσημερινός (Isīmerinós); Ἐκουαδόρ (Ekoyadór)

hye: Էկվադոր (Ēkvador)

kat: ეკვადორი (Ekvadori)

hin: इक्वाडोर (Ikvāḍor); इक्वेडोर (Ikveḍor); एक्वाडोर (Ekvāḍor)

ben: ইকুয়েডর (Ikuyeḍôr); ইকোয়াডর (Ikoyāḍôr)

pan: ਏਕਵੇਡਰ (Ekveḍar)

kan: ಈಕ್ವಡಾರ್ (Īkvaḍār)

mal: ഇക്വഡോര് (Ikvaḍōr)

tam: ஈக்குவடோர் (Īkkuvaṭōr); ஈக்வடார் (Īkvaṭār)

tel: ఈక్వడార్ (Īkvaḍār)

zho: 厄瓜多爾/厄瓜多尔 (Èguāduō'ěr)

jpn: エクアドル (Ekuadoru)

kor: 에쿠아도르 (Ekuadoreu); 에콰도르 (Ekwadoreu)

bod: ཨེ་ཁྲ་དོར་ (E.kʰra.dor.)

mya: အီက္ဝေဒော (Ikwedɔ̀)

tha: เอกวาดอร์ (Ēkwādɔ̄[r])

khm: អេក្វាឌ័រ (Ekvādŏr); អេក្វាទ័រ (Ekvātŏr)

 

Ho Chi Minh City (Vietnamese: Thành phố Hồ Chí Minh; [tʰàjŋ̟ fǒ hò cǐ mīŋ̟] (About this soundlisten) or [tʰàn fǒ hò cǐ mɨ̄n]), also known by its former name of Saigon (Vietnamese: Sài Gòn; [sàj ɣɔ̀n] or [ʂàj ɣɔ̀ŋ]), is the most populous city in Vietnam with a population of 8.4 million (13 million in the metropolitan area) as of 2017. Located in southeast Vietnam, the metropolis surrounds the Saigon River and covers about 2,061 square kilometres.

 

Ho Chi Minh City is the financial centre of Vietnam and is classified as a Beta+ World City by Globalization and World Cities Research Network It is home to the Ho Chi Minh City Stock Exchange, the largest stock exchange by total market capitalization in Vietnam and the headquarters of many national and international banks and companies.

 

Ho Chi Minh City is the most visited city in Vietnam, with 6.3 million visitors in 2017. Many of the city's landmarks which are well known to international visitors include the Bến Thành Market, Ho Chi Minh City Hall, Notre-Dame Cathedral Basilica of Saigon, Independence Palace and the Municipal Theatre. The main passenger airport serving the metropolitan area is Tan Son Nhat International Airport, it is the busiest airport in Vietnam handling 36 million passengers in 2017.

 

ETYMOLOGY

Ho Chi Minh City has gone by several different names during its history, reflecting settlement by different ethnic, cultural and political groups. Originally a trading port (city) of the Khmer Empire known as Prey Nokor (Khmer: ព្រៃនគរ)] (still known as Prey Nokor to Cambodians even today). In time, under the control of the Vietnamese it was officially renamed to Gia Định (嘉定) remained until the time of French conquest in the 1860s, when it was then adopted the westernized form as Saïgon (Vietnamese: Sài Gòn) , although the city was still indicated as 嘉定 on Vietnamese maps written in Chữ Hán until at least 1891 .

 

The current Ho Chi Minh name was given after the Fall of Saigon in 1975 honoring Hồ Chí Minh .[nb 1] Even today, however, the informal name of Sài Gòn remains in daily speech both domestically and internationally, especially among the Vietnamese diaspora. However, there is a technical difference between the two terms: Sài Gòn is commonly used to refer to the city center in District 1 and the adjacent areas, while Ho Chi Minh City is referred more to the entire modern city with all its urban and rural districts

 

SAIGON

An etymology of Saigon (or Sài Gòn in Vietnamese) is that Sài is a Sino-Vietnamese word (Hán tự: 柴) meaning "firewood, lops, twigs; palisade", while Gòn is another Sino-Vietnamese word (Hán tự: 棍) meaning "stick, pole, bole", and whose meaning evolved into "cotton" in Vietnamese (bông gòn, literally "cotton stick", i.e., "cotton plant", then shortened to gòn). This name may refer to the many kapok plants that the Khmer people had planted around Prey Nokor, and which can still be seen at Cây Mai temple and surrounding areas. It may also refer to the dense and tall forest that once existed around the city, a forest to which the Khmer name, Prey Nokor, already referred.

 

Other proposed etymologies draw parallels from Tai-Ngon (堤 岸), the Cantonese name of Cholon, which means "embankment" (French: quais),[nb 2] and Vietnamese Sai Côn, a translation of the Khmer Prey Nokor (Khmer: ព្រៃនគរ). Prey means forest or jungle, and nokor is a Khmer word of Sanskrit origin meaning city or kingdom, and related to the English word 'Nation' – thus, "forest city" or "forest kingdom".[nb 3]

 

Truong Mealy (former director of King Norodom Sihanouk's royal Cabinet), says that, according to a Khmer Chronicle, The Collection of the Council of the Kingdom, Prey Nokor's proper name was Preah Reach Nokor (Khmer: ព្រះរាជនគរ), "Royal City"; later locally corrupted to "Prey kor", meaning "kapok forest", from which "Saigon" was derived ("kor" meaning "kapok" in Khmer and Cham, going into Vietnamese as "gòn").

 

HO CHI MINH CITY

The current official name, Thành phố Hồ Chí Minh, adopted in 1976 and abbreviated Tp. HCM, is translated as Ho Chi Minh City, abbreviated HCMC, and in French as Hô-Chi-Minh-Ville (the circumflex is sometimes omitted), abbreviated HCMV. The name commemorates Hồ Chí Minh, the first leader of North Vietnam. This name, though not his given name, was one he favored throughout his later years. It combines a common Vietnamese surname (Hồ, 胡) with a given name meaning "enlightened will" (from Sino-Vietnamese 志 明; Chí meaning 'will' or 'spirit', and Minh meaning 'light'), in essence, meaning "light bringer".[

 

HISTORY

KHMER PERIOD

The earliest settlement in the area was a Funan temple at the location of the current Phung Son Pagoda, founded in the 4th century AD. A settlement called Baigaur was established on the site in the 11th century by the Champa. When the Cham Empire was invaded by the Khmer people, Baigaur was renamed Prey Nokor. This meant "Forest City". An alternative name was Preah Reach Nokor which, according to a Khmer Chronicle meant "Royal City". It was succeeded a small fishing village likely known as the area that the city now occupies was originally forested, and was inhabited by Khmer people for centuries before the arrival of the Vietnamese.

 

Beginning in the early 17th century, colonization of the area by Vietnamese settlers gradually isolated the Khmer of the Mekong Delta from their brethren in Cambodia proper and resulted in their becoming a minority in the delta.[citation needed] In 1623, King Chey Chettha II of Cambodia (1618–28) allowed Vietnamese refugees fleeing the Trịnh–Nguyễn civil war in Vietnam to settle in the area of Prey Nokor and to set up a customs house there. Increasing waves of Vietnamese settlers, which the Cambodian kingdom could not impede because it was weakened by war with Thailand, slowly Vietnamized the area. In time, Prey Nokor became known as Saigon. Prey Nokor was the most important commercial seaport to the Khmers. The loss of the city and the rest of the Mekong Delta cut off Cambodia's access to the East Sea. Subsequently, the only remaining Khmers' sea access was south-westerly at the Gulf of Thailand e.g. at Kampong Saom and Kep.

 

NGUYEN DYNASTY RULE

In 1698, Nguyễn Hữu Cảnh, a Vietnamese noble, was sent by the Nguyễn rulers of Huế by sea to establish Vietnamese administrative structures in the area, thus detaching the area from Cambodia, which was not strong enough to intervene. He is often credited with the expansion of Saigon into a significant settlement. A large Vauban citadel called Gia Định was built by Victor Olivier de Puymanel one of the French mercenaries of Nguyễn Ánh. The citadel was later destroyed by the French following the Battle of Kỳ Hòa (see Citadel of Saigon).[citation needed] Initially called Gia Dinh, the Vietnamese city became Saigon in the 18th century.

 

FRENCH COLONIAL ERA

Colonized by France and Spain in 1859, and ceded to France by the 1862 Treaty of Saigon, the city was influenced by the French during their colonisation of Vietnam, and a number of classical Western-style buildings and French villas in the city reflect this. Saigon had, in 1929, a population of 123,890, including 12,100 French.

 

In 1931, a new région called Saïgon–Cholon consisting of Saïgon and Cholon was formed. Saïgon and Cholon, meanwhile, remained separate cities with their respective mayors and municipal councils. In 1956, after South Vietnam's independence from France in 1955, the région of Saïgon–Cholon became a single city called Saïgon following the merger of the two cities of Saïgon and Cholon.

 

REPUBLIC OF VIETNAM ERA

The Viet Minh proclaimed the independence of Vietnam in 1945 after a combined occupation by Vichy France and Japan, and before the Communist revolution in China. They were led by Ho Chi Minh. The Viet Minh-held sections of Vietnam were more concentrated in rural areas. Following the death of Franklin Roosevelt and the abandonment of anti-colonialist policies, the U.S. (in an attempt to control the spread of communism) supported France in regaining its control over the country, with effective control spanning mostly in the Southern half and parts of the Red River Delta region like Hanoi, Haiphong and Thái Bình.

 

Former Emperor Bảo Đại made Saigon the capital of the State of Vietnam in 1949 with himself as head of state. In 1954, the Geneva Agreement partitioned Vietnam along the 17th parallel (Bến Hải River), with the communist Việt Minh, under Ho Chi Minh, gaining complete control of the northern half of the country, while the Saigon government continued to govern the State of Vietnam which continued in the southern half of the country and the southern half gaining independence from France. The State officially became the Republic of Vietnam when Bảo Đại was deposed by his Prime Minister Ngô Đình Diệm in 1955 in the referendum. Saigon and Cholon, an adjacent city with mostly Sino-Vietnamese residents, were combined into an administrative unit known as the Đô Thành Sài Gòn (Capital City Saigon), or Thủ đô Sài Gòn (National Capital Saigon).

 

South Vietnam was a capitalist and anti-communist state which fought against the communist North Vietnamese and their allies during the Vietnam War, with the assistance of the United States and other countries. The Viet Cong (formerly Viet Minh), on the other hand, was supported by the Soviet Union. On 30 April 1975, Saigon fell, ending the Vietnam War.

 

POST-VIETNAM WAR AND TODAY

At the conclusion of the Vietnam War on 30 April 1975, the city came under the control of the Vietnamese People's Army. Among Vietnamese diaspora communities and particularly the U.S. (which had fought the communists), this event is commonly called the "fall of Saigon", while the Socialist Republic of Vietnam refers to it as the "Liberation of Saigon". In 1976, upon the establishment of the unified communist Socialist Republic of Vietnam, the city of Saigon (including Cholon), the province of Gia Ðịnh and two suburban districts of two other nearby provinces were combined to create Ho Chi Minh City in honor of the late Communist leader Hồ Chí Minh. The former name Saigon is still widely used by many Vietnamese, especially in informal contexts. Generally, the term Saigon refers only to the urban districts of Ho Chi Minh City.

 

GEOGRAPHY

Ho Chi Minh City is located in the south-eastern region of Vietnam, 1,760 km south of Hanoi. The average elevation is 19 metres above sea level. It borders Tây Ninh Province and Bình Dương Province to the north, Đồng Nai Province and Bà Rịa–Vũng Tàu Province to the east, Long An Province to the west and the East Sea to the south with a coast 15 km long. The city covers an area of 2,095 km2 (or 0.63% of the surface of Vietnam), extending up to Củ Chi District (19 km from the Cambodian border) and down to Cần Giờ on the Eastern Sea. The distance from the northernmost point (Phú Mỹ Hưng Commune, Củ Chi District) to the southernmost one (Long Hòa Commune, Cần Giờ District) is 102 km, and from the easternmost point (Long Bình ward, District Nine) to the westernmost one (Bình Chánh Commune, Bình Chánh District) is 47 km.

 

CLIMATE

The city has a tropical climate, specifically a tropical savanna climate, with an average humidity of 78–82%. The year is divided into two distinct seasons. The rainy season, with an average rainfall of about 1,800 millimetres annually (about 150 rainy days per year), usually lasts from May to October. The dry season lasts from November to April. The average temperature is 28 °C, with little variation throughout the year. The highest temperature recorded was 40.0 °C in April while the lowest temperature recorded was 13.8 °C in January. On average, the city experiences between 2,400 to 2,700 hours of sunshine per year.

 

CITY GOVERNMENT

The Ho Chi Minh City People's Committee is a 13-member executive branch of the city. The current chairman is Nguyễn Thành Phong. There are several vice chairmen and chairwomen on the committee with responsibility over various city departments. The legislative branch of the city is the Ho Chi Minh City People's Council and consists of 95 members. The current Chairwoman is Nguyễn Thị Quyết Tâm. The judiciary branch of the city is the Ho Chi Minh City People's Court. The current Judge is Ung Thị Xuân Hương. The executive committee of Communist Party of Ho Chi Minh City is the leading organ of the Communist Party in Ho Chi Minh City. The current secretary is Nguyễn Thiện Nhân. The chairman of the People's Committee is ranked second in the city politics after the Secretary of the Communist Party, while the chairman of the People's Council is ranked third.

 

DEMOGRAPHICS

The population of Ho Chi Minh City, as of the 1 October 2004 census, was 6,117,251 (of which 19 inner districts had 5,140,412 residents and 5 suburban districts had 976,839 inhabitants). In mid-2007, the city's population was 6,650,942 – with the 19 inner districts home to 5,564,975 residents and the five suburban districts containing 1,085,967 inhabitants. The result of the 2009 Census shows that the city's population was 7,162,864 people, about 8.34% of the total population of Vietnam, making it the highest population-concentrated city in the country. As of the end of 2012, the total population of the city was 7,750,900 people, an increase of 3.1% from 2011. As an administrative unit, its population is also the largest at the provincial level.

 

The city's population is expected to grow to 13.9 million by 2025. The population of the city is expanding faster than earlier predictions. In August 2017 the city's mayor, Nguyen Thanh Phong, admitted that previous estimates of 8–10 million were drastic underestimations. The actual population (including those who have not officially registered) was estimated 13 million in 2017. The Ho Chi Minh City Metropolitan Area, a metropolitan area covering most parts of the southeast region plus Tiền Giang Province and Long An Province under planning, will have an area of 30,000 square kilometres with a population of 20 million inhabitants by 2020. Inhabitants of Ho Chi Minh City are usually known as "Saigonese" in English and "dân Sài Gòn" in Vietnamese.

 

ETHNIC GROUPS

The majority of the population are ethnic Vietnamese (Kinh) at about 93.52%. Ho Chi Minh City's largest minority ethnic group are the Chinese (Hoa) with 5.78%. Cholon – in District 5 and parts of Districts 6, 10 and 11 – is home to the largest Chinese community in Vietnam. The Hoa (Chinese) speak a number of varieties of Chinese, including Cantonese, Teochew (Chaozhou), Hokkien, Hainanese and Hakka; smaller numbers also speak Mandarin Chinese. Other ethnic minorities include Khmer with 0.34%, and Cham with 0.1%.

 

Religion

The three most prevalent religions in Ho Chi Minh City are Mahayana Buddhism with Taoism and Confucianism (via ancestor worship), which are often celebrated together in the same temple. Most Vietnamese and Han Chinese are strongly influenced by these traditional religious practices. There is a sizeable community of Roman Catholics, representing about 10% of the city's population. Other minority groups include Hòa Hảo, Cao Đài, Protestants, Muslims, Hindus, and members of the Bahá'í Faith.

 

Economy

Ho Chi Minh City is the economic center of Vietnam and accounts for a large proportion of the economy of Vietnam. Although the city takes up just 0.6% of the country's land area, it contains 8.34% of the population of Vietnam, 20.2% of its GDP, 27.9% of industrial output and 34.9% of the FDI projects in the country in 2005. In 2005, the city had 4,344,000 labourers, of whom 130,000 are over the labour age norm (in Vietnam, 60 for male and 55 for female workers). In 2009, GDP per capita reached $2,800, compared to the country's average level of $1,042.

 

2006

As of June 2006, the city has been home to three export processing zones and twelve industrial parks. Ho Chi Minh City is the leading receiver of foreign direct investment in Vietnam, with 2,530 FDI projects worth $16.6 billion at the end of 2007. In 2007, the city received over 400 FDI projects worth $3 billion.

 

2007

In 2007, the city's GDP was estimated at $14.3 billion, or about $2,180 per capita, up 12.6 percent from 2006 and accounting for 20% of the country's GDP. The GDP adjusted to Purchasing Power Parity (PPP) reached $71.5 billion, or about $10,870 per capita (approximately three times higher than the country's average). The city's Industrial Product Value was $6.4 billion, equivalent to 30% of the value of the entire nation. Export – Import Turnover through HCMC ports accounted for $36 billion, or 40% of the national total, of which export revenue reached $18.3 billion (40% of Vietnam's total export revenues). In 2007, Ho Chi Minh City's contribution to the annual revenues in the national budget increased by 30 percent, accounting for about 20.5 percent of total revenues. The consumption demand of Ho Chi Minh City is higher than other Vietnamese provinces and municipalities and 1.5 times higher than that of Hanoi.

 

2008

In 2008, it attracted $8.5 billion in FDI.[55] In 2010, the city's GDP was estimated at $20.902 billion, or about $2,800 per capita, up 11.8 percent from 2009.

 

2012

By the end of 2012, the city's GDP was estimated around $28,595 billion[dubious – discuss], or about $3,700 per capita, up 9.2 percent from 2011. Total trade (export and import) reached $47.7 billion, with export at $21.57 billion and import $26.14 billion.

 

2013

In 2013, GDP of the city grew 7.6% by Q1, 8.1% by Q2, and 10.3% by the end of Q3. By the end of 2013, the city's GDP grew 9.3%, with GDP per capital reach $4500.

 

2014

By the end of 2014, the city's GDP grew 9.5%, with GDP per capita reaching $5100.[

 

SECTORS

The economy of Ho Chi Minh City consists of industries ranging from mining, seafood processing, agriculture, and construction, to tourism, finance, industry and trade. The state-owned sector makes up 33.3% of the economy, the private sector 4.6%, and the remainder in foreign investment. Concerning its economic structure, the service sector accounts for 51.1%, industry and construction account for 47.7% and forestry, agriculture and others make up just 1.2%.

 

Quang Trung Software Park is a software park situated in District 12. The park is approximately 15 km from downtown Ho Chi Minh City and hosts software enterprises as well as dot.com companies. The park also includes a software training school. Dot.com investors here are supplied with other facilities and services such as residences and high-speed access to the internet as well as favourable taxation. Together with the Hi-Tech Park in District 9, and the 32 ha. software park inside Tan Thuan Export Processing Zone in District 7 of the city, Ho Chi Minh City aims to become an important hi-tech city in the country and the South-East Asia region.

 

This park helps the city in particular and Vietnam in general to become an outsourcing location for other enterprises in developed countries, as India has done. Some 300,000 businesses, including many large enterprises, are involved in high-tech, electronic, processing and light industries, and also in construction, building materials and agricultural products. Additionally, crude oil is a popular economic base in the city. Investors are still pouring money into the city. Total local private investment was 160 billion đồng (US$7.5 million) with 18,500 newly founded companies. Investment trends to high technology, services and real estate projects.

 

As of June 2006, the city had three export processing zones and twelve industrial parks, in addition to Quang Trung Software Park and Ho Chi Minh City hi-tech park. Intel has invested about 1 billion dollars in a factory in the city. More than fifty banks with hundreds of branches and about 20 insurance companies are also located inside the city. The Stock Exchange, the first stock exchange in Vietnam, was opened in 2001. There are 171 medium and large-scale markets as well as several supermarket chains, shopping malls, and fashion and beauty centres.

 

NEW URBAN ERAS

With a population now of 8,382,287 (as of Census 2010 on 1 April 2010) (registered residents plus migrant workers as well as a metropolitan population of 10 million), Ho Chi Minh City needs increased public infrastructure. To this end, the city and central governments have embarked on an effort to develop new urban centres. The two most prominent projects are the Thu Thiem city centre in District 2 and the Phu My Hung Urban Area, a new city centre in District 7 (as part of the Saigon South project) where various international schools such as Saigon South International School and Australia's Royal Melbourne Institute of Technology are located. In December 2007, Phu My Hung's new City Centre completed the 17.8 km 10–14 lane wide Nguyen Van Linh Boulevard linking the Saigon port areas, Tan Thuan Export Processing Zone to the National Highway 1 and the Mekong Delta area. In November 2008, a brand new trade centre, Saigon Exhibition and Convention Centre, also opened its doors. Other projects include Grandview, Waterfront, Sky Garden, Riverside and Phu Gia 99. Phu My Hung's new City Center received the first Model New City Award from the Vietnamese Ministry of Construction.[

 

TOURISM

Today, the city's core is still adorned with wide elegant boulevards and historic French colonial buildings. The majority of these tourist spots are located in District 1 and are a short leisurely distance from each other. The most prominent structures in the city centre are the Reunification Palace (Dinh Thống Nhất), City Hall (Ủy ban nhân dân Thành phố), Municipal Theatre (Nhà hát thành phố, also known as the Opera House), City Post Office (Bưu điện thành phố), State Bank Office (Ngân hàng nhà nước), City People's Court (Tòa án nhân dân thành phố) and Notre-Dame Cathedral (Nhà thờ Đức Bà) the cathedral was constructed between 1863 and 1880. Some of the historic hotels are the Hotel Majestic, dating from the French colonial era, and the Rex and Caravelle hotels are former hangouts for American officers and war correspondents in the 1960s & '70s.

 

The city has various museums including the Ho Chi Minh City Museum, Museum of Vietnamese History, the Revolutionary Museum, the Museum of south-eastern Armed Forces, the War Remnants Museum, the Museum of Southern Women, the Museum of Fine Arts, the Nha Rong Memorial House, and the Ben Duoc Relic of Underground Tunnels. The Củ Chi tunnels are north-west of the city in Củ Chi District. The Saigon Zoo and Botanical Gardens, in District 1, dates from 1865. The Đầm Sen Tourist and Cultural Park, Suối Tiên Amusement and Culture Park, and Cần Giờ's Eco beach resort are three recreational sites inside the city which are popular with tourists. Aside from the Municipal Theatre, there are other places of entertainment such as the Bến Thành theatre, Hòa Bình theatre, and the Lan Anh Music Stage. Ho Chi Minh City is home to hundreds of cinemas and theatres, with cinema and drama theatre revenue accounting for 60–70% of Vietnam's total revenue in this industry.[citation needed] Unlike other theatrical organisations found in Vietnam's provinces and municipalities, residents of Ho Chi Minh City keep their theatres active without the support of subsidies from the Vietnamese government. The city is also home to most of the private film companies in Vietnam.

 

Like many of Vietnam's smaller cities, the city boasts a multitude of restaurants serving typical Vietnamese dishes such as phở or rice vermicelli. Backpacking travellers most often frequent the "Western Quarter" on Phạm Ngũ Lão Street and Bùi Viện Street, District 1.

 

It was approximated that 4.3 million tourists visited Vietnam in 2007, of which 70 percent, approximately 3 million tourists, visited Ho Chi Minh City. According to the most recent international tourist statistic, Ho Chi Minh City welcomed 6 million tourists in 2017.

 

UNIVERSITIES

Higher education in Ho Chi Minh City is a burgeoning industry; the city boasts over 80 universities and colleges with a total of over 400,000 students. Notable universities include Vietnam National University, Ho Chi Minh City, with 50,000 students distributed among six schools; The University of Technology (Vietnamese: Đại học Bách khoa, formerly Phú Thọ National Center of Technology); The University of Sciences (formerly Saigon College of Sciences); The University of Social Sciences and Humanities (formerly Saigon College of Letters); The International University; The University of Economics and Law; and the newly established University of Information Technology.

 

Some other important higher education establishments include HCMC University of Pedagogy, University of Economics, University of Architecture, Pham Ngoc Thach University of Medicine Nong Lam University (formerly University of Agriculture and Forestry), University of Law, University of Technical Education, University of Banking, University of Industry, Open University, University of Sports and Physical Education, University of Fine Arts, University of Culture, the Conservatory of Music, the Saigon Institute of Technology, Văn Lang University, Saigon University and Hoa Sen University.

 

In addition to the above public universities, Ho Chi Minh City is also home to several private universities. One of the most notable is RMIT International University, Vietnam, a campus of Australian public research RMIT University with an enrollment of about 6,000 students. Tuition at RMIT is about US$40,000 for an entire course of study. Other private universities include The International School of Business (Vietnam) (or ISB), an English-language university run as a partnership with universities abroad, including the University of Western Sydney and UQAM, Montreal. The Saigon International University (or SIU) is another private university run by the Group of Asian International Education. Enrollment at SIU averages about 12,000 students Depending on the type of program, tuition at SIU costs US$5,000–6,000 per year.

 

CULTURE

MUSEUMS AND ART GALLERIES

Ho Chi Minh City is the second largest art city in Vietnam. Due to its history, artworks have generally been inspired by both Western and Eastern styles.

 

Famous art locations in Ho Chi Minh City include Ho Chi Minh City Museum of Fine Arts, and various art galleries located on Nam Ky Khoi Nghia street, Tran Phu street, and Bui Vien street.

 

WIKIPEDIA

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

The Dakshinkali Temple is located 22 kilometers from Kathmandu next to the village of Pharping. It's one of the main temples in Nepal. Twice every week thousands of people come here to worship the goddess Kali by sacrificing life animals, particularly cockerels and uncastrated male goats.

 

GODDESS KALI

Kālī (/ˈkɑːli/; Sanskrit: काली & Bengali: কালী; IPA: [kɑːliː]), also known as Kālikā (Sanskrit: कालिका), is the Hindu goddess associated with empowerment, or shakti. She is the fierce aspect of the goddess Durga. The name of Kali means black one and force of time; she is therefore called the Goddess of Time, Change, Power, Creation, Preservation, and Destruction. Her earliest appearance is that of a destroyer principally of evil forces. Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman; and recent devotional movements re-imagine Kāli as a benevolent mother goddess. She is often portrayed standing or dancing on her husband, the god Shiva, who lies calm and prostrate beneath her. Worshipped throughout India but particularly South India, Bengal, and Assam, Kali is both geographically and culturally marginal.

 

ETYMOLOGY

Kālī is the feminine form of kālam ("black, dark coloured"). Kāla primarily means "time", but also means "black"; hence, Kālī means "the black one" or "beyond time". Kāli is strongly associated with Shiva, and Shaivas derive the masculine Kāla (an epithet of Shiva) from her feminine name. A nineteenth-century Sanskrit dictionary, the Shabdakalpadrum, states: कालः शिवः। तस्य पत्नीति - काली। kālaḥ śivaḥ। tasya patnīti kālī - "Shiva is Kāla, thus, his consort is Kāli".

 

Other names include Kālarātri ("black night"), as described above, and Kālikā ("relating to time"), and Kallie ("black alchemist"). Coburn notes that the name Kālī can be used as a proper name, or as a description of color.

 

Kāli's association with darkness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) where he meditates, and with which Kāli is also associated, as śmaśāna-kālī.

 

ORIGINS

Hugh Urban notes that although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7). Kali is the name of one of the seven tongues of Agni, the [Rigvedic] God of Fire, in the Mundaka Upanishad (2:4), but it is unlikely that this refers to the goddess. The first appearance of Kāli in her present form is in the Sauptika Parvan of the Mahabharata (10.8.64). She is called Kālarātri (literally, "black night") and appears to the Pandava soldiers in dreams, until finally she appears amidst the fighting during an attack by Drona's son Ashwatthama. She most famously appears in the sixth century Devi Mahatmyam as one of the shaktis of Mahadevi, and defeats the demon Raktabija ("Bloodseed"). The tenth-century Kalika Purana venerates Kāli as the ultimate reality.

 

According to David Kinsley, Kāli is first mentioned in Hinduism as a distinct goddess around 600 CE, and these texts "usually place her on the periphery of Hindu society or on the battlefield." She is often regarded as the Shakti of Shiva, and is closely associated with him in various Puranas. The Kalika Purana depicts her as the "Adi Shakti" (Fundamental Power) and "Para Prakriti" or beyond nature.

 

WORSHIP AND MANTRA

Kali could be considered a general concept, like Durga, and is mostly worshiped in the Kali Kula sect of worship. The closest way of direct worship is Maha Kali or Bhadra Kali (Bhadra in Sanskrit means 'gentle'). Kali is worshiped as one of the 10 Mahavidya forms of Adi Parashakti (Goddess Durga) or Bhagavathy according to the region. The mantra for worship is

 

Sanskrit: सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

 

ॐ जयंती मंगल काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु‍ते ॥

 

(Sarvamaṅgalamāṅgalyē śivē sarvārthasādhikē . śaraṇyē tryambakē gauri nārāyaṇi namō'stu tē.

 

Oṃ jayantī mangala kālī bhadrakālī kapālinī . durgā śivā ksamā dhātrī svāhā svadhā namō'stu‍tē.)

 

YANTRA

Goddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as are the male deities. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals. In many sources Kāli is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kāli's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kāli vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.In the Mahanirvana-tantra, Kāli is one of the epithets for the primordial sakti, and in one passage Shiva praises her:At the dissolution of things, it is Kāla [Time]. Who will devour all, and by reason of this He is called Mahākāla [an epithet of Lord Shiva], and since Thou devourest Mahākāla Himself, it is Thou who art the Supreme Primordial Kālika. Because Thou devourest Kāla, Thou art Kāli, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [the Primordial One]. Re-assuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art. The figure of Kāli conveys death, destruction, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation. This is clear in the work of the Karpuradi-stotra, a short praise of Kāli describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)He, O Mahākāli who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. Oh Kāli, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti [his energy/female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.The Karpuradi-stotra clearly indicates that Kāli is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation. In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.

 

BENGALI TRADITION

Kali is also a central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.

 

The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kāli's teachings adopting the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are well addressed in Rāmprasād's work. Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas:

 

Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]

Were she not merciless, would she kick the breast of her lord?

Men call you merciful, but there is no trace of mercy in you, Mother.

You have cut off the heads of the children of others, and these you wear as a garland around your neck.

It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.

 

To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.

 

A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet ("Music of the Night"). Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyāma Sāngeet is Pannalal Bhattacharya.

 

In Bengal, Kāli is venerated in the festival Kali Puja, the new moon day of Ashwin month which coincides with Diwali festival.

 

In a unique form of Kāli worship, Shantipur worships Kāli in the form of a hand painted image of the deity known as Poteshwari (meaning the deity drawn on a piece of cloth).

 

LEGENDS

SLAYER AND RAKTABIJA

In Kāli's most famous legend, Devi Durga (Adi Parashakti) and her assistants, the Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that is dripped from Raktabija he reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates. Durga, in need of help, summons Kāli to combat the demons. It is said, in some versions, that Goddess Durga actually assumes the form of Goddess Kāli at this time. The Devi Mahatmyam describes:

 

Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger's skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.

 

Kali consumes Raktabija and his duplicates, and dances on the corpses of the slain. In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), i.e. the slayer of the demons Chanda and Munda. Chamunda is very often identified with Kali and is very much like her in appearance and habit.

  

DAKSHINA KALI

In her most famous pose as Daksinakali, popular legends say that Kali, drunk on the blood of her victims, is about to destroy the whole universe when, urged by all the gods, Shiva lies in her way to stop her, and she steps upon his chest. Recognizing Shiva beneath her feet, she calms herself. Though not included in any of the puranas, popular legends state that Kali was ashamed at the prospect of keeping her husband beneath her feet and thus stuck her tongue out in shame. The Devi-Bhagavata Purana, which goes into great depths about the goddess Kali, reveals the tongue's actual symbolism.

 

The characteristic icons that depict Kali are the following; unbridled matted hair, open blood shot eyes, open mouth and a drooping tongue; in her hands, she holds a Khadga (bent sword or scimitar) and a human head; she has a girdle of human hands across her waist, and Shiva lies beneath her feet. The drooping out-stuck tongue represents her blood-thirst. Lord Shiva beneath her feet represents matter, as Kali energy. The depiction of Kali on Shiva shows that without energy, matter lies "dead". This concept has been simplified to a folk-tale depicting a wife placing her foot

 

on her husband and sticking her tongue out in shame. In tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva.

 

If Kali steps on Shiva with her right foot and holds the sword in her left hand, she is considered to be Dakshina Kali. The Dakshina Kali Temple has important religious associations with the Jagannath Temple and it is believed that Daksinakali is the guardian of the kitchen of the Lord Jagannath Temple. Puranic tradition says that in Puri, Lord Jagannath is regarded as Daksinakalika. Goddess Dakshinakali plays an important role in the 'Niti' of Saptapuri Amavasya.

 

One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes up residence in the forest of Thiruvalankadu or Thiruvalangadu. She terrorizes the surrounding area with her fierce, disruptive nature. One of Shiva's devotees becomes distracted while performing austerities, and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, and Shiva challenges Kali to a dance contest, wherein Kali matches Shiva until Shiva takes the "Urdhvatandava" step, vertically raising his right leg. Kali refuses to perform this step, which would not befit her as a woman, and becomes pacified.

 

SMASHAN KALI

If the Kali steps out with the left foot and holds the sword in her right hand, she is the terrible form of Mother, the Smashan Kali of the cremation ground. She is worshiped by tantrics, the followers of Tantra, who believe that one's spiritual discipline practiced in a smashan (cremation ground) brings success quickly. Sarda Devi, the consort of Ramakrishna Paramhansa, worshipped Smashan Kali at Dakshineshwar.

 

MATERNAL KALI

At the time of samundra manthan when amrit came out, along with that came out poison which was going to destroy the world hence on the request of all the gods, Lord Shiva drank it to save the world but as he is beyond death he didn't die but was very much in pain due to the poison effect hence he became a child so that Kali can feed him with her milk which will sooth out the poison effect.

 

MAHAKALI

Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali, signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of the Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.

 

Kali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.

 

ICONOGRAPHY

Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication, and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.

 

In the ten-armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.

 

The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.

 

In spite of her seemingly terrible form, Kali Ma is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And because of her terrible form, she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, "Maharaj", when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?"

 

According to Ramakrishna, darkness is the Ultimate Mother, or Kali:

 

My Mother is the principle of consciousness. She is Akhanda Satchidananda;

indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black.

The waters of the ocean depths are the same; The infinite is always mysteriously dark.

This inebriating darkness is my beloved Kali.

—Sri Ramakrishna

This is clear in the works of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.

 

POPULAR FORM

Classic depictions of Kali share several features, as follows:

 

Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head, and a bowl or skull-cup (kapala) catching the blood of the severed head.

 

Two of these hands (usually the left) are holding a sword and a severed head. The Sword signifies Divine Knowledge and the Human Head signifies human Ego which must be slain by Divine Knowledge in order to attain Moksha. The other two hands (usually the right) are in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.

 

She has a garland consisting of human heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a Japa Mala or rosary for repetition of Mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.

 

She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above prakriti. She is shown as very dark as she is brahman in its supreme unmanifest state. She has no permanent qualities - she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, bad do not apply to her - she is the pure, un-manifested energy, the Adi-shakti.

 

Kali as the Symbol of Creation , Freedom , Preservation and Destruction

 

The head that hangs in Kali's hand is a symbol of Ego and the scimitar which she is holding represents power and energy.It is believed that Kali is protecting the human race by that scimitar and also destroying the negativity and ego within human being. The body lying under Kali symbolizes ruination, is actually a form of Shiva. Kali steps her leg on the chest of the body and suppress ruination . Since she is standing on the pure white chest of Lord Shiva who, as pure primal awareness, lays in a passive reclining position, peacefully lies with his eyes half open in a state of bliss. Her hair is long, black and flowing freely depicting Her freedom from convention and the confines of conceptualization. The white teeth which Kali has stands for conscience and her red tongue represents greed. By pressing her white teeth on her tongue Kali refers to control greed.The goddess may appear terrible from outside but every symbol in Kali signifies truth of life. Since the earth was created out of darkness, the dark black color of Kali symbolizes the color from which everything was born. Her right hand side arms she shows the Abhaya mudra(gesture of fearlessness) and Vara mudra (gesture of welcome and charity) respectively . But on the other arm in left side she holds a bloody scimitar and a severed head depicting destruction and end of ego.

Kali as the Symbol of Mother Nature

 

The name Kali means Kala or force of time. When there were neither the creation, nor the sun, the moon, the planets, and the earth, there was only darkness and everything was created from the darkness. The Dark appearance of kali represents the darkness from which everything was born. Her complexion is deep blue, like the sky and ocean water as blue. As she is also the goddess of Preservation Kali is worshiped as mother to preserve the nature.Kali is standing calm on Shiva, her appearance represents the preservation of mother nature. Her free, long and black hair represents nature's freedom from civilization. Under the third eye of kali, the signs of both sun, moon and fire are visible which represent the driving forces of nature.

 

SHIVA IN KALI ICONOGRAPHY

In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a legend for the reason behind her standing on what appears to be Shiva's corpse, which translates as follows:

 

Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon Shiva, she realized she was trampling and hurting her husband and bit her tongue in shame.

 

The story described here is a popular folk tale and not described or hinted in any of the puranas. The puranic interpretation is as follows:

 

Once, Parvati asks Shiva to chose the one form among her 10 forms which he likes most. To her surprise, Shiva reveals that he is most comfortable with her Kali form, in which she is bereft of her jewellery, her human-form, her clothes, her emotions and where she is only raw, chaotic energy, where she is as terrible as time itself and even greater than time. As Parvati takes the form of Kali, Shiva lies at her feet and requests her to place her foot on his chest, upon his heart. Once in this form, Shiva requests her to have this place, below her feet in her iconic image which would be worshiped throughout.

 

This idea has been explored in the Devi-Bhagavata Purana [28] and is most popular in the Shyama Sangeet, devotional songs to Kali from the 12th to 15th centuries.

 

The Tantric interpretation of Kali standing on top of her husband is as follows:

 

The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva and Kali represent Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, just as Shiva remains a mere corpse without Kali i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman. Hence, Kali is Para Brahman in the feminine and dynamic aspect while Shiva is the male aspect and static. She stands as the absolute basis for all life, energy and beneath her feet lies, Shiva, a metaphor for mass, which cannot retain its form without energy.

 

While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.

 

To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda - existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.

 

From a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality - the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.

 

Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.

 

Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process (psychologically and physiologically) in the body conducted by the Kundalini Shakti.

 

DEVELOPMENT

In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her just as only Kali can tame Shiva. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.

 

The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.

 

Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos - which could be confronted - to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Vishnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya or Durga, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.

 

Like Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same - totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.

 

Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric which suit one's evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi's more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.

 

A TIME magazine article of October 27, 1947, used Kali as a symbol and metaphor for the human suffering in British India during its partition that year. In 1971, Ms. Magazine used an image of Kali, her multiple arms juggling modern tasks, as a symbol of modern womanhood on its inaugural issue.

 

Swami Vivekananda wrote his favorite poem Kali the Mother in 1898.

 

KALI IN NEOPAGAN AND NEW AGE PRACTICE

An academic study of Western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."[60] The adoption of Kali by the West has raised accusations of cultural appropriation:

 

A variety of writers and thinkers have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. The most important issue arising from this discussion - even more important than the question of 'correct' interpretation - concerns the adoption of other people's religious symbols. It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available.

 

INCARNATIONS OF KALI

Draupadi, Wife of Pandavas, was an avatar of Kali, who born to assist Lord Krishna to destroy arrogant kings of India. There is a temple dedicated to this incarnation at Banni Mata Temple at Himachal Pradesh. The vedic deity Nirriti or the Puranic deity Alakshmi is often considered as incarnations of Kali.

 

WIKIPEDIA

Chicago's skyline is one of the world's tallest and easily ranks among its most magnificent. It boasts four of America's eight tallest buildings and, if you include its antenna, the massive Sears (Willis) Tower remains the fifth tallest skyscraper in the world.

 

In the late 19th century, Chicago's downtown was an ideal location for architects of ambition; the Great Chicago Fire of 1871 had literally gutted the downtown area, creating a relentless drive to re-build and ample space in which to do it. Chicago's engineers solved the problem of the load-bearing wall, liberating structures from the limits of what a masonry foundation could support. Built in 1885, William LeBaron Janney's 10-story Home Insurance Building was the first to use a steel-frame skeleton to support its walls — at one-third of the weight of a structure using conventional means. Real estate prices and building heights soared in the years that followed, but the boom years of the 1920s financial bubble saw an unprecedented wave of skyscrapers that shattered previous records for size, including the still-extant Mather Tower, Tribune Tower, and later the Chicago Board of Trade.

The second wave, oddly enough, occurred during the 1960s and 70s, when urban centers across America were experiencing white flight and severe population decline. The answer of Chicago's first Mayor Daley was simple: build, and then build some more. As a result, while the residential population spread across a wide range of suburbs, commercial activity remained fixed at the center of the city. It was during this time when Chicago gained its most famous modern skyscrapers, including the three of the tallest: the Sears Tower, the Aon Center, and the John Hancock Center. (It was also during this time — as occurred during the first wave — when a giant swathe of early skyscrapers were recklessly demolished.)

The third wave of supertall construction is underway right now. Driven by downtown Chicago's residential real estate boom (the hottest in the country prior to the late 2000s financial crisis), existing buildings are converting office space to condominiums and hotels, and builders are racing to erect what will be some of the world's tallest buildings, which may radically re-shape the city's skyline. The latest result of the building spree is, of course, the Trump Tower, now the fourth tallest building in the U.S., and the 16th tallest in the world. Eventually, construction ground to a halt as virtually all sources of credit dried up, leaving a few of the most intriguing projects in jeopardy, including the now cancelled Chicago Spire.

 

The top ten[edit]

Sears Tower (Willis Tower), 233 S Wacker Dr. 1451 ft. The Sears Tower, officially the Willis Tower, is the second tallest building in the U.S after One World Trade Center in New York City. It was built for Sears, Roebuck, and Company in 1974 by Bruce Graham of Skidmore, Owings, and Merill. The innovative design successfully handled the challenges of air flow and elevator/emergency support for an unprecedented number of people, but the employees at Sears' formerly collegial suburban campus complained that it handled the challenges too well — they never saw anyone outside their own departments any more! Sears is no longer the building's major tenant, and the corporate naming rights have been sold to the Willis Group, but a number of other, smaller firms have offices in the building, which also features Chicago's most visited observation deck on the 103rd floor. edit

The Trump Tower, 401 N Wabash Ave. 1362 ft. The Trump Hotel and luxury residential building is both the newest member of the Chicago skyline, completed at the beginning of 2009, and the tallest after the Sears Tower—indeed, it is the fourth tallest in the United States, and sixteenth in the world. Donald Trump intended for it to be the tallest in the world, but decided to scale back to a mere "second tallest in North America" (after the Sears Tower) following the 9/11 terrorist attacks. The design features three prominent setbacks at the height of nearby buildings: the Wrigley Building, Marina City, and 330 N Wabash, which, combined with its singularly reflective exterior, allow this supertall to blend into the skyline, almost to the point where you could overlook it. As intended, the building reflects and interacts with the Chicago skyline, rather than imposing itself upon it with its great height. Regardless, you will not likely miss this building, and it's plenty interesting to examine—its asymmetric form ensures that you will see something quite different from any different vantage point. edit

Aon Center, 200 E Randolph St. 1136 ft. Originally known as the Standard Oil Building, The Aon Center is America's seventh tallest building from base to roof, and 23rd tallest in the world. It was built by Standard Oil of Indiana in 1972 by architect Edward Stone. The building was later renamed the Amoco Building when Standard Oil of Indiana rebranded itself. The building was initially faced with marble, but the windy city began to blow the marble off the sides of the building (or so the legend goes). Actually, the Italian Carrara white marble slabs had undergone significant hysteresis as a result of the winter/summer seasonal changing temperature, and the marble was removed as a defensive measure to avoid potential liability from injury and damage if any of the slabs did fall. The entire building was refaced with granite, a costly job at around half of the original cost of the entire building! It is currently named after its biggest tenant, the Aon Corporation, a risk management firm. edit

John Hancock Center, 875 N Michigan Ave. 1127 ft. The John Hancock Center is the eighth tallest skyscraper in the U.S. and, if you include its very long antennae, the ninth tallest in the world from base to pinnacle. The building was a pioneer of several architectural features designed by Fazlur Khan, a Bangladeshi-American structural engineer. According to the logic of the structural expressionist school, these features are visible and emphasized, lending the building its originality. Most notable is the building's pioneering use of X-bracing—if you don't know what this means, you will when you see it. There is a great view from the Observation Deck on the 94th floor and a fine restaurant on the 95th. Floors 45 through 92 contain more than 700 condominiums. edit

AT&T Corporate Center, 227 West Monroe St. 1007 ft. Built by Adrian Smith in 1989, the granite-clad AT&T Corporate Center is one of the city's more distinctive skyscrapers for its massive size, spiked roof pinnacles, and a style evocative of both Gothic and Japanese architectural styles. edit

Two Prudential Plaza, 180 N Stetson Ave. 995 ft. This tower was built and connected to the original Prudential One for the Prudential Financial Corporation in 1990. edit

311 S Wacker Dr. 961 ft. This is perhaps the tallest building in the world without an official name, although locals know exactly what to call it: The White Castle Building. It is distinctive for its "crown," which is brightly illuminated at night. If you are nearby, head into its lobby to see its enormous indoor garden and fountain. edit

900 N Michigan. 871 ft. This skyscraper is a vertical shopping mall on the Magnificent Mile, anchored by Bloomingdales in the back and the Four Seasons Resort between the towers. It's especially visible at night when its four "lanterns" are lit up. edit

Water Tower Place, 845 N Michigan Ave. 859 ft. This is the pioneer vertical mall on the Magnificent Mile and is home to the luxurious Ritz-Carlton Hotel, a ton of retailers, and some of Chicago's swankiest apartments. (As of January 2014, Oprah's selling her rooftop mansion for around $7.75 million, in case you're interested.) edit

Chase Tower, 21 S Clark St. 850 ft. Located at the exact epicenter of CTA's Loop transit system, this building is distinctive for its vertical curve. It has been re-named for each of the successive banks that have bought out its previous tenants — for example, it was the BankOne Tower until a couple years ago. edit

 

wikitravel.org/en/Chicago_skyline_guide

Kenya voluntary and community development project

 

Volunteer abroad in Kenya volunteer Africa, kenya volunteering programs, gap year kenya voluntary work

 

Lecden-Kenya is a leading kenya volunteer abroad organization dealing in international volunteer abroad placements in Kenya. We offer a variety of kenya volunteering programs which include: Community development and health, Teaching, Summercamp Volunteering in kenya, Gap year kenya voluntary work, Environmental sustainability & rehabilitation programs, Eco-tours & Safaris around Kenya, Adventure and Sports, Orphanages and Children homes programs, special need schools.We provide comprehensive fun-filled, thrilling & remorselessly unique experiences to volunteers & travelers through the ability to synergize volunteering with adventure which provides a platform for you to mix volunteering with a bit fun like, game-drives, safaris, camping etc You name it and we make your excursion memorable and wow don’t forget about the clash-tourism program; where we link solo & group volunteers/ travelers with others from different nationalities…. We also boast of having experienced Program Directors thus giving us an extra-edge in the industry.

 

Volunteer Opportunities Available in Kenya.

• Children Program in Orphanages

• HIV/AIDS Program

• Medical/Health Program

• Teaching in local schools

• Youth Programs

• Environmental conservation

• VolunTravel in Kenya

Community Resource Center

Our Community Care Center ‘Riverside Day Care’ is helping orphaned and vulnerable children in Kiambiu slum in Buru buru phase one ,read more www.lecdenkenya.com/charity.htm

info@lecdenkenya.com

www.lecdenkenya.com

 

Riversie day care is helping economically challenged children in Kiambiu slum in Buru buru phase one ,the day care center help the children realize their right to an education. The initiation for orphan’s program grew out as a result of an increase in the number of orphans in Wagusu village and the pathetic living condition due to lack of support once they loose their parents. The organization therefore identified, as a priority to start a child care program within the community to cater for the orphans and the vulnerable children. Supporting these children has been a great challenge and volunteers have lent an upper hand with the aim of creating opportunities where unprivileged children can have equal opportunity to grow.

 

Many of these children are sent to live with neighbours or relatives. Most of them live with elderly grandparents who are barely able to sustain themselves.This result to malnutrition and sickness, no access to education and children are sometimes being left to find food and clothing for themselves. Some of these children are also HIV positive and without a regular diet and medical care, they will die from preventable illnesses.

 

The Day Care Center currently serves 80 children, Some children come from a broken families and may be are physically abused and what they need is a shoulder to lean on. Some of these children are totally orphans without both parents and other than material insufficiency, they need every one of us who they can trust and open up to like a mother, sister, brother or father. Together in one spirit, and with your kind assistance, let us revive their hope by providing a healthy environment for a meaningful future life.

 

The Center operates Monday through Friday from 8 a.m. to 4 p.m. Each child is provided with vitamins, regular medical check-ups, daily bathing, playtime, naptime and additional food assistance if needed.

This program suits volunteers from all walks of life. Someone willing to reach out and inspire hope and assistance where it is most needed someone with a passion for children. As you volunteer with us your presence is such a blessing to these children and it will really show you what a big difference you can make in a relatively short period of time.

 

HIGHLIGHTS

-Your little help can be of great significance for these children, helping to make their present secure and future promising.

 

-Helping the children in conversational English and assignments.

- Supervise the children to clean up and dress up

-Supervise their studies and assignments

-Share their food; sit by them to see them eat

-Prepare them for schools, check their dresses

-Design, teach, organize and play games (educational and environmental).

-Spend time with them. Receive their warmth and affection engage them in creative activities such as painting, drawing and dancing. In addition to this,

-volunteers help in the kitchen preparing meals, help with laundry, mop the floor -washing dishes and clothes, give those who are sick their medication, tell them stories Share their dreams and motivating the children mostly those who are mentally affected due to problems affecting the society from poverty to HIV/AIDS.

 

-You could initiate projects like painting the home, buying more beddings, toys, books, medicine, expand the centerbuilding to accommodate more children comfortably. This can always be arranged and be can be acquired locally more cheaply.

 

We take a minimum of one volunteer, workshop, researchers and missionaries with a common goal like fund raising to assist in buying kitchen equipments or take care of the feeding program for a month, six months or a year. Your little help can be of great significance for these children, helping to make their present secure and future promising. …….Apply now….

 

info@lecdenkenya.com

www.lecdenkenya.com

 

Volunteer Internship Opportunities .

Lecden-Kenya offers volunteer internship opportunities in Kenya Community Development for support and cross cultural exchange with the help of local and international volunteers.

 

INTERNSHIP OPPORTUNITIES

If you would like to make a meaningfull contributions in developing countries, but you are not exactly sure how, then you have come to the right place. This placement options are available in Primary health care, Social work, human right, Environment, Infrustrucrure, Agriculture just to name but a few. Since each placement is created for you, anyone can participate (university students, graduate students or experienced professionals). We will help you design the internship project to ensure that both you and the organization benefit. Internship opportunities include:-

 

Medical/health Interns

Volunteer Medical interns are involed in various medical and nursing fields in healthcare work delivery in the community hospitals, clinics and health centers. Volunteers work under supervision of medical doctors, nurses, dentists and clinical officers to provide quality health care services for communities.

 

Volunteer Teaching

Volunteers work in formal and non-formal teaching in both primary and secondary schools in rural areas. They teach English, Mathematics and other subjects as well as extra-curricular activities. This is a long term placement form 3 months to 2 years.

 

Orphanages/Centers

Volunteers work in orphanage homes assisting the kids with creative activities. In addition to this volunteers help in the kitchen preparing meals, help with laundry, mop the floor, washing dishes and clothes, give those who are sick their medication and volunteers story telling skills will be put to good use inspiring and motivating the children mostly those who are mentally affected due to problems affecting the society from poverty to HIV/AIDS.

 

Infrastructure

Construction, Repairs, engineering, Alternative energy eg solar and others. Volunteers will assist on construction in a school, an Orphanage, a community church, repairing your host family’s house, painting, renovating a classroom, a local church, an old lady’s house e.t.c

 

Required skills Volunteers do not need to have any skills or knowledge about construction, as they will mainly be doing unskilled work such as digging, mixing sand and cement, carrying rocks, sand and bricks, fetching water, and painting . They will be led by skilled Kenyans and work together with local community. Get your hands dirty to make a difference

Research projects could include:

-organic farming.

-Effects of climate change.

-Effects of programmes on gender-equality.

-Product Development.

-Research on (eco) tourism possibilities and small tourism-related industries (souvenirs etc.)

-Research and development of alternative renewable energy sources.

You are welcome for this placement if you meet the following requirements:

-For interns, you must be a proffessional with atleast 2 years of experince of work or a graduate with either higher diploma or degree in the following volunteer related fields: (organic) agriculture, livestock / poultry, forestry, water & sanitation management / irrigation, business, marketing, ICT, development studies, anthropology or human geography;

-An interest in developong countries

-Ability to work independently and as part of a team

-You are flexible and can adapt easily to different cultural circumstances

-Strong interpersonal relations, verbal and written communication skills

-You are comfortable to live in a rural environment with limited facilities and leisure opportunities

-High energy and goal oriented

-Good organisational skills, able to carry out research and and attention to detail.

-You are available for at least 3 months;

VOLUNTEER FEES TAKE CARE OF THE FOLLOWING :-

Airport Pick-up: On Arrival and Departure: Once you give us your flight details our project coordinator and a driver will be at the JKIA airport to pick you up.

Orientation: Including important pre-departure information as well as on-site orientation on local culture, history and customs.

 

Internship arrangement: All your internship arrangement and well being while volunteering is our big concern and priority and ensure your placement is secure and safe. Our coordinator will provide whatever support you may need at any step along and our supervisor will always assist at the ground.

Accommodations/Meals: We carefully select host family connecting you to the culture and social, economic and political events in the community and country. You are provided with three meals a day and you will be flexible to intervene and assist in cooking/food preparation.

 

Transportation to the project: Volunteers are transported to and from their placement location by shared bus/shuttle.

 

Certificate of Completion/Participation: You will be provided with a certificate showing your participation with us and a recommendation letter as an appreciation for volunteering with us.

Farewell: Is arranged on the last day either at the host family, School, and orphanages as a way of appreciation to the volunteer for the time and ability to give to the community. It is a day of exchanging gifts and celebrate for having successfully worked together.

WHAT IS NOT INCLUDED IN VOLUNTEER COST :

* International Airfare

* Visa

* Insurance

* Vaccinations

* Medical Bill

* Tours and safaris

VOLUNTEER/PROGRAM FEE (this applies to all programmes.)

* Cost for two weeks US$ 527

* Cost for three weeks US$ 634

* Cost for one Month US$ 741

* Cost for five weeks US$ 848

* Cost for six weeks US$ 955

* Cost for seven weeks US$ 1062

* Cost for two Months US$ 1169

Volunteers pay additional USD 100 (one hundred usd)for every week thereafter.

WHAT YOU NEED TO VOLUNTEER WITH US

*All volunteers must be 18 years and above.

* A medical background is required for the Medical/Health Program.

* Have a positive attitude and be flexible to adjust to the living conditions.

* English speaking.

If you still want to volunteer with us, fill out the application form. Upon receipt of your form we will contact you within two working days.

All applicants will be notified by email on their placement and will be given a pre-departure information before arrival.

…….Apply for this program……

info@lecdenkenya.com

www.lecdenkenya.com

 

Please join us in our Charity Work, Volunteer vacations, the ultimate Ethical Wild Life Safaris, medical elective placements, corporate company breaks, Outreach mission trips, Educational Student &school trips. Together we can make a difference to Orphans and other vulnerable Children/widows/ women/People lives

Regards

Steve

info@lecdenkenya.com

www.lecdenkenya.com

 

www.emergencyrooms.org/

 

www.colonel.dk/

 

www.copenhagenbiennale.org/

 

www.emergencyrooms.org/biennalist.html

 

www.emergencyrooms.org/formats.html

  

more here about the Biennale :

 

Ralph Rugoff has declared: «May You Live in Interesting Times will no doubt include artworks that reflect upon precarious aspects of existence today, including different threats to key traditions, institutions and relationships of the “post-war order.” But let us acknowledge at the outset that art does not exercise its forces in the domain of politics. Art cannot stem the rise of nationalist movements and authoritarian governments in different parts of the world, for instance, nor can it alleviate the tragic fate of displaced peoples across the globe (whose numbers now represent almost one percent of the world’s entire population).»

 

ALBANIA

Maybe the cosmos is not so extraordinary

Commissioner: Ministry of Culture Republic of Albania. Curator: Alicia Knock.

Exhibitor: Driant Zeneli.

 

ALGERIA***

Time to shine bright

Commissioner/Curator: Hellal Mahmoud Zoubir, National Council of Arts and Letters Ministry of Culture. Exhibitors: Rachida Azdaou, Hamza Bounoua, Amina Zoubir, Mourad Krinah, Oussama Tabti.

Venue: Fondamenta S. Giuseppe, 925

 

ANDORRA

The Future is Now / El futur és ara

Commissioner: Eva Martínez, “Zoe”. Curators: Ivan Sansa, Paolo De Grandis.

Exhibitor: Philippe Shangti.

Venue: Istituto Santa Maria della Pietà, Castello 3701

 

ANTIGUA & BARBUDA

Find Yourself: Carnival and Resistance

Commissioner: Daryll Matthew, Minister of Sports, Culture, National Festivals and the Arts. Curator: Barbara Paca with Nina Khrushcheva. Exhibitors: Timothy Payne, Sir Gerald Price, Joseph Seton, and Frank Walter; Intangible Cultural, Heritage Artisans and Mas Troup.

Venue: Centro Culturale Don Orione Artigianelli, Dorsoduro 919

 

ARGENTINA

El nombre de un país / The name of a country

Commissioner: Sergio Alberto Baur Ambasciatore. Curator: Florencia Battiti. Exhibitor: Mariana Telleria.

Venue: Arsenale

 

ARMENIA (Republic of)

Revolutionary Sensorium

Commissioner: Nazenie Garibian, Deputy Minister. Curator: Susanna Gyulamiryan.

Exhibitors: "ArtlabYerevan" Artistic Group (Gagik Charchyan, Hovhannes Margaryan, Arthur Petrosyan, Vardan Jaloyan) and Narine Arakelian.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

AUSTRALIA

ASSEMBLY

Commissioner: Australia Council for the Arts. Curator: Juliana Engberg. Exhibitor: Angelica Mesiti.

Venue: Giardini

 

AUSTRIA

Discordo Ergo Sum

Commissioner: Arts and Culture Division of the Federal Chancellery of Austria.

Curator: Felicitas Thun-Hohenstein. Exhibitor: Renate Bertlmann.

Venue: Giardini

 

AZERBAIJAN (Republic of )

Virtual Reality

Commissioner: Mammad Ahmadzada, Ambassador of the Republic of Azerbaijan.

Curators: Gianni Mercurio, Emin Mammadov. Exhibitors: Zeigam Azizov, Orkhan Mammadov, Zarnishan Yusifova, Kanan Aliyev, Ulviyya Aliyeva.

Venue: Palazzo Lezze, Campo S. Stefano, San Marco 2949

 

BANGLADESH (People’s Republic of)

Thirst

Commissioner: Liaquat Ali Lucky. Curators: Mokhlesur Rahman, Viviana Vannucci.

Exhibitors: Bishwajit Goswami, Dilara Begum Jolly, Heidi Fosli, Nafis Ahmed Gazi, Franco Marrocco, Domenico Pellegrino, Preema Nazia Andaleeb, Ra Kajol, Uttam Kumar karmaker.

Venue: Palazzo Zenobio – Collegio Armeno Moorat-Raphael, Dorsoduro 2596

 

BELARUS (Republic of)

Exit / Uscita

Commissioner: Siarhey Kryshtapovich. Curator: Olga Rybchinskaya. Exhibitor: Konstantin Selikhanov.

Venue: Spazio Liquido, Sestiere Castello 103, Salizada Streta

 

BELGIUM

Mondo Cane

Commissioner: Fédération Wallonie-Bruxelles. Curator: Anne-Claire Schmitz.

Exhibitor: Jos de Gruyter & Harald Thys.

Venue: Giardini

 

BOSNIA and HERZEGOVINA

ZENICA-TRILOGY

Commissioner: Senka Ibrišimbegović, Ars Aevi Museum for Contemporary Art Sarajevo.

Curators: Anja Bogojević, Amila Puzić, Claudia Zini. Exhibitor: Danica Dakić.

Venue: Palazzo Francesco Molon Ca’ Bernardo, San Polo 2184/A

 

BRAZIL

Swinguerra

Commissioner: José Olympio da Veiga Pereira, Fundação Bienal de São Paulo.

Curator: Gabriel Pérez-Barreiro. Exhibitor: Bárbara Wagner & Benjamin de Burca.

Venue: Giardini

 

BULGARIA

How We Live

Commissioner: Iaroslava Boubnova, National Gallery in Sofia. Curator: Vera Mlechevska.

Exhibitors: Rada Boukova , Lazar Lyutakov.

Venue: Palazzo Giustinian Lolin, San Marco 2893

 

CANADA

ISUMA

Commissioner: National Gallery of Canada. Curators: Asinnajaq, Catherine Crowston, Josée Drouin-Brisebois, Barbara Fischer, Candice Hopkins. Exhibitors: Isuma (Zacharias Kunuk, Norman Cohn, Paul Apak, Pauloosie Qulitalik).

Venue: Giardini

 

CHILE

Altered Views

Commissioner: Varinia Brodsky, Ministry of Cultures, Arts and Heritage.

Curator: Agustín Pérez. Rubio. Exhibitor: Voluspa Jarpa.

Venue: Arsenale

 

CHINA (People’s Republic of)

Re-睿

Commissioner: China Arts and Entertainment Group Ltd. (CAEG).

Curator: Wu Hongliang. Exhibitors: Chen Qi, Fei Jun, He Xiangyu, Geng Xue.

Venue: Arsenale

 

CROATIA

Traces of Disappearing (In Three Acts)

Commissioner: Ministry of Culture of the Republic of Croatia. Curator: Katerina Gregos.

Exhibitor: Igor Grubić.

Venue: Calle Corner, Santa Croce 2258

 

CUBA

Entorno aleccionador (A Cautionary Environment)

Commissioner: Norma Rodríguez Derivet, Consejo Nacional de Artes Plásticas.

Curator: Margarita Sanchez Prieto. Exhibitors: Alejandro Campins, Alex Hérnandez, Ariamna Contino and Eugenio Tibaldi. Venue: Isola di San Servolo

 

CYPRUS (Republic of)

Christoforos Savva: Untimely, Again

Commissioner: Louli Michaelidou. Curator: Jacopo Crivelli Visconti. Exhibitor: Christoforos Savva.

Venue: Associazione Culturale Spiazzi, Castello 3865

 

CZECH (Republic) and SLOVAK (Republic)

Stanislav Kolíbal. Former Uncertain Indicated

Commissioner: Adam Budak, National Gallery Prague. Curator: Dieter Bogner.

Exhibitor: Stanislav Kolibal.

Venue: Giardini

 

DOMINICAN (Republic) *

Naturaleza y biodiversidad en la República Dominicana

Commissioner: Eduardo Selman, Minister of Culture. Curators: Marianne de Tolentino, Simone Pieralice, Giovanni Verza. Exhibitors: Dario Oleaga, Ezequiel Taveras, Hulda Guzmán, Julio Valdez, Miguel Ramirez, Rita Bertrecchi, Nicola Pica, Marraffa & Casciotti.

Venue: Palazzo Albrizzi Capello, Cannaregio 4118 – Sala della Pace

 

EGYPT

khnum across times witness

Commissioner: Ministry of Culture. Curator: Ahmed Chiha.

Exhibitors: Islam Abdullah, Ahmed Chiha, Ahmed Abdel Karim.

Venue: Giardini

 

ESTONIA

Birth V

Commissioner: Maria Arusoo, Centre of Contemporary Arts of Estonia. Curators: Andrew Berardini, Irene Campolmi, Sarah Lucas, Tamara Luuk. Exhibitor: Kris Lemsalu.

Venue: c/o Legno & Legno, Giudecca 211

 

FINLAND (Alvar Aalto Pavilion)

A Greater Miracle of Perception

Commissioner: Raija Koli, Director Frame Contemporary Art Finland.

Curators: Giovanna Esposito Yussif, Bonaventure Soh Bejeng Ndikung, Christopher Wessels. Exhibitors: Miracle Workers Collective (Maryan Abdulkarim, Khadar Ahmed, Hassan Blasim, Giovanna Esposito Yussif, Sonya Lindfors, Bonaventure Soh Bejeng Ndikung, Outi Pieski, Leena Pukki, Lorenzo Sandoval, Martta Tuomaala, Christopher L. Thomas, Christopher Wessels, Suvi West).

Venue: Giardini

 

FRANCE

Deep see blue surrounding you / Vois ce bleu profond te fondre

Commissioner: Institut français with the Ministry for Europe and Foreign Affairs and the Ministry of Culture. Curator: Martha Kirszenbaum. Exhibitor: Laure Prouvost.

Venue: Giardini

 

GEORGIA

REARMIRRORVIEW, Simulation is Simulation, is Simulation, is Simulation

Commissioner: Ana Riaboshenko. Curator: Margot Norton. Exhibitor: Anna K.E.

Venue: Arsenale

 

GERMANY

Commissioner: ifa (Institut für Auslandsbeziehungen) on behalf of the Federal Foreign Office, Germany. Curator: Franciska Zólyom. Exhibitor: Natascha Süder Happelmann.

Venue: Giardini

 

GHANA ***

Ghana Freedom

Commissioner: Ministry of Tourism, Arts and Culture. Curator: Nana Oforiatta Ayim.

Exhibitors: Felicia Abban, John Akomfrah, El Anatsui, Lynette Yiadom Boakye, Ibrahim Mahama, Selasi Awusi Sosu.

Venue: Arsenale

 

GREAT BRITAIN

Cathy Wilkes

Commissioner: Emma Dexter. Curator: Zoe Whitley. Exhibitor: Cathy Wilkes.

Venue: Giardini

 

GREECE

Mr Stigl

Commissioner: Syrago Tsiara (Deputy Director of the Contemporary Art Museum - Metropolitan Organization of Museums of Visual Arts of Thessaloniki - MOMus).

Curator: Katerina Tselou. Exhibitors: Panos Charalambous, Eva Stefani, Zafos Xagoraris.

Venue: Giardini

 

GRENADA

Epic Memory

Commissioner: Susan Mains. Curator: Daniele Radini Tedeschi.

Exhibitors: Amy Cannestra, Billy Gerard Frank, Dave Lewis, Shervone Neckles, Franco Rota Candiani, Roberto Miniati, CRS avant-garde.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

GUATEMALA

Interesting State

Commissioner: Elder de Jesús Súchite Vargas, Minister of Culture and Sports of Guatemala. Curator: Stefania Pieralice. Exhibitors: Elsie Wunderlich, Marco Manzo.

Venue: Palazzo Albrizzi-Capello (first floor), Cannaregio 4118

 

HAITI

THE SPECTACLE OF TRAGEDY

Commissioner: Ministry of Culture and Communication.

Curator: Giscard Bouchotte. Exhibitor: Jean Ulrick Désert.

Venue: Circolo Ufficiali Marina, Calle Seconda de la Fava, Castello 2168

 

HUNGARY

Imaginary Cameras

Commissioner: Julia Fabényi, Museo Ludwig – Museo d’arte contemporanea, Budapest.

Curator: Zsuzsanna Szegedy-Maszák. Exhibitor: Tamás Waliczky.

Venue: Giardini

 

ICELAND

Chromo Sapiens – Hrafnhildur Arnardóttir / Shoplifter

Commissioner: Eiríkur Þorláksson, Icelandic Ministry of Education, Science and Culture.

Curator: Birta Gudjónsdóttir. Exhibitor: Hrafnhildur Arnardóttir / Shoplifter.

Venue: Spazio Punch, Giudecca 800

 

INDIA

Our time for a future caring

Commissioner: Adwaita Gadanayak National Gallery of Modern Art.

Curator: Roobina Karode, Director & Chief Curator, Kiran Nadar Museum of Art. Exhibitors: Atul Dodiya, Ashim Purkayastha, GR Iranna, Jitish Kallat, Nandalal Bose, Rummana Hussain, Shakuntala Kulkarni.

Venue: Arsenale

 

INDONESIA

Lost Verses

Commissioner: Ricky Pesik & Diana Nazir, Indonesian Agency for Creative Economy.

Curator: Asmudjo Jono Irianto. Exhibitors: Handiwirman Saputra and Syagini Ratna Wulan.

Venue: Arsenale

 

IRAN (Islamic Republic of)

of being and singing

Commissioner: Hadi Mozafari, General Manager of Visual Arts Administration of Islamic Republic of Iran. Curator: Ali Bakhtiari.

Exhibitors: Reza Lavassani, Samira Alikhanzadeh, Ali Meer Azimi.

Venue: Fondaco Marcello, San Marco 3415

 

IRAQ

Fatherland

Commissioner: Fondazione Ruya. Curators: Tamara Chalabi, Paolo Colombo.

Exhibitor: Serwan Baran.

Venue: Ca’ del Duca, Corte del Duca Sforza, San Marco 3052

 

IRELAND

The Shrinking Universe

Commissioner: Culture Ireland. Curator: Mary Cremin. Exhibitor: Eva Rothschild.

Venue: Arsenale

 

ISRAEL

Field Hospital X

Commissioner: Michael Gov, Arad Turgeman. Curator: Avi Lubin. Exhibitor: Aya Ben Ron.

Venue: Giardini

 

ITALY

Commissioner: Federica Galloni, Direttore Generale Arte e Architettura Contemporanee e Periferie Urbane, Ministero dei Beni e delle Attività Culturali. Curator: Milovan Farronato.

Exhibitors: Enrico David, Liliana Moro, Chiara Fumai.

Venue: Padiglione Italia, Tese delle Vergini, Arsenale

 

IVORY COAST

The Open Shadows of Memory

Commissioner: Henri Nkoumo. Curator: Massimo Scaringella. Exhibitors: Ernest Dükü, Ananias Leki Dago, Valérie Oka, Tong Yanrunan.

Venue: Castello Gallery, Castello 1636/A

 

JAPAN

Cosmo-Eggs

Commissioner: The Japan Foundation. Curator: Hiroyuki Hattori. Exhibitors: Motoyuki Shitamichi, Taro Yasuno, Toshiaki Ishikura, Fuminori Nousaku.

Venue: Giardini

 

KIRIBATI

Pacific Time - Time Flies

Commissioner: Pelea Tehumu, Ministry of Internal Affairs. Curators: Kautu Tabaka, Nina Tepes. Exhibitors: Kaeka Michael Betero, Daniela Danica Tepes, Kairaken Betio Group; Teroloang Borouea, Neneia Takoikoi, Tineta Timirau, Teeti Aaloa, Kenneth Ioane, Kaumai Kaoma, Runita Rabwaa, Obeta Taia, Tiribo Kobaua, Tamuera Tebebe, Rairauea Rue, Teuea Kabunare, Tokintekai Ekentetake, Katanuti Francis, Mikaere Tebwebwe, Terita Itinikarawa, Kaeua Kobaua, Raatu Tiuteke, Kaeriti Baanga, Ioanna Francis, Temarewe Banaan, Aanamaria Toom, Einako Temewi, Nimei Itinikarawa, Teniteiti Mikaere, Aanibo Bwatanita, Arin Tikiraua.

Venue: European Cultural Centre, Palazzo Mora, Strada Nuova 3659

 

KOREA (Republic of)

History Has Failed Us, but No Matter

Commissioner: Arts Council Korea. Curator: Hyunjin Kim. Exhibitors: Hwayeon Nam, siren eun young jung, Jane Jin Kaisen.

Venue: Giardini

 

KOSOVO (Republic of)

Family Album

Commissioner: Arta Agani. Curator: Vincent Honore. Exhibitor: Alban Muja.

Venue: Arsenale

 

LATVIA

Saules Suns

Commissioner: Dace Vilsone. Curators: Valentinas Klimašauskas, Inga Lāce.

Exhibitor: Daiga Grantiņa.

Venue: Arsenale

 

LITHUANIA

Sun & Sea (Marina)

Commissioner: Rasa Antanavičıūte. Curator: Lucia Pietroiusti.

Exhibitors: Lina Lapelyte, Vaiva Grainyte and Rugile Barzdziukaite.

Venue: Magazzino No. 42, Marina Militare, Arsenale di Venezia, Fondamenta Case Nuove 2738c

 

LUXEMBOURG (Grand Duchy of)

Written by Water

Commissioner: Ministry of Culture of Luxembourg.

Curator: Kevin Muhlen. Exhibitor: Marco Godinho.

Venue: Arsenale

 

NORTH MACEDONIA (Republic of )

Subversion to Red

Commissioner: Mira Gakina. Curator: Jovanka Popova. Exhibitor: Nada Prlja.

Venue: Palazzo Rota Ivancich, Castello 4421

 

MADAGASCAR ***

I have forgotten the night

Commissioner: Ministry of Communication and Culture of the Republic of Madagascar. Curators: Rina Ralay Ranaivo, Emmanuel Daydé.

Exhibitor: Joël Andrianomearisoa.

Venue: Arsenale

 

MALAYSIA ***

Holding Up a Mirror

Commissioner: Professor Dato’ Dr. Mohamed Najib Dawa, Director General of Balai Seni Negara (National Art Gallery of Malaysia), Ministry of Tourism, Arts and Culture of Malaysia. Curator: Lim Wei-Ling. Exhibitors: Anurendra Jegadeva, H.H.Lim, Ivan Lam, Zulkifli Yusoff.

Venue: Palazzo Malipiero, San Marco 3198

 

MALTA

Maleth / Haven / Port - Heterotopias of Evocation

Commissioner: Arts Council Malta. Curator: Hesperia Iliadou Suppiej. Exhibitors: Vince Briffa, Klitsa Antoniou, Trevor Borg.

Venue: Arsenale

 

MEXICO

Actos de Dios / Acts of God

Commissioner: Gabriela Gil Verenzuela. Curator: Magalí Arriola. Exhibitor: Pablo Vargas Lugo.

Venue: Arsenale

 

MONGOLIA

A Temporality

Commissioner: The Ministry of Education, Culture, Science and Sports of Mongolia.

Curator: Gantuya Badamgarav. Exhibitor: Jantsankhorol Erdenebayar with the participation of traditional Mongolian throat singers and Carsten Nicolai (Alva Noto).

Venue: Bruchium Fermentum, Calle del Forno, Castello 2093-2090

 

MONTENEGRO

Odiseja / An Odyssey

Commissioner: Nenad Šoškić. Curator: Petrica Duletić. Exhibitor: Vesko Gagović.

Venue: Palazzo Malipiero (piano terra), San Marco 3078-3079/A, Ramo Malipiero

 

MOZAMBIQUE (Republic of)

The Past, the Present and The in Between

Commissioner: Domingos do Rosário Artur. Curator: Lidija K. Khachatourian.

Exhibitors: Gonçalo Mabunda, Mauro Pinto, Filipe Branquinho.

Venue: Palazzo Mora, Strada Nova, 3659

 

NETHERLANDS (The)

The Measurement of Presence

Commissioner: Mondriaan Fund. Curator: Benno Tempel. Exhibitors: Iris Kensmil, Remy Jungerman. Venue: Giardini

 

NEW ZEALAND

Post hoc

Commissioner: Dame Jenny Gibbs. Curators: Zara Stanhope and Chris Sharp.

Exhibitor: Dane Mitchell.

Venue: Palazzina Canonica, Riva Sette Martiri

 

NORDIC COUNTRIES (FINLAND - NORWAY - SWEDEN)

Weather Report: Forecasting Future

Commissioner: Leevi Haapala / Museum of Contemporary Art Kiasma / Finnish National Gallery, Katya García-Antón / Office for Contemporary Art Norway (OCA), Ann-Sofi Noring / Moderna Museet. Curators: Leevi Haapala, Piia Oksanen. Exhibitors: Ane Graff, Ingela Ihrman, nabbteeri.

Venue: Giardini

 

PAKISTAN ***

Manora Field Notes

Commissioner: Syed Jamal Shah, Pakistan National Council of the Arts, PNCA.

Curator: Zahra Khan. Exhibitor: Naiza Khan.

Venue: Tanarte, Castello 2109/A and Spazio Tana, Castello 2110-2111

 

PERU

“Indios Antropófagos”. A butterfly Garden in the (Urban) Jungle

Commissioner: Armando Andrade de Lucio. Curator: Gustavo Buntinx. Exhibitors: Christian Bendayán, Otto Michael (1859-1934), Manuel Rodríguez Lira (1874-1933), Segundo Candiño Rodríguez, Anonymous popular artificer.

Venue: Arsenale

 

PHILIPPINES

Island Weather

Commissioner: National Commission for Culture and the Arts (NCCA) / Virgilio S. Almario.

Curator: Tessa Maria T. Guazon. Exhibitor: Mark O. Justiniani.

Venue: Arsenale

 

POLAND

Flight

Commissioner: Hanna Wroblewska. Curators: Łukasz Mojsak, Łukasz Ronduda.

Exhibitor: Roman Stańczak.

Venue: Giardini

 

PORTUGAL

a seam, a surface, a hinge or a knot

Commissioner: Directorate-General for the Arts. Curator: João Ribas. Exhibitor: Leonor Antunes.

Venue: Fondazione Ugo e Olga Levi Onlus, Palazzo Giustinian Lolin, San Marco 2893

 

ROMANIA

Unfinished Conversations on the Weight of Absence

Commissioner: Attila Kim. Curator: Cristian Nae. Exhibitor: Belu-Simion Făinaru, Dan Mihălțianu, Miklós Onucsán.

Venues: Giardini and New Gallery of the Romanian Institute for Culture and Humanistic Research (Campo Santa Fosca, Palazzo Correr, Cannaregio 2214)

 

RUSSIA

Lc 15:11-32

Commissioner: Semyon Mikhailovsky. Curator: Mikhail Piotrovsky. Exhibitors: Alexander Sokurov, Alexander Shishkin-Hokusai.

Venue: Giardini

 

SAN MARINO (Republic of)

Friendship Project International

Commissioner: Vito Giuseppe Testaj. Curator: Vincenzo Sanfo. Exhibitors: Gisella Battistini, Martina Conti, Gabriele Gambuti, Giovanna Fra, Thea Tini, Chen Chengwei, Li Geng, Dario Ortiz, Tang Shuangning, Jens W. Beyrich, Xing Junqin, Xu de Qi, Sebastián.

Venue: Palazzo Bollani, Castello 3647; Complesso dell’Ospedaletto, Castello 6691

 

SAUDI ARABIA

After Illusion بعد توهم

Commissioner: Misk Art Insitute. Curator: Eiman Elgibreen. Exhibitor: Zahrah Al Ghamdi.

Venue: Arsenale

 

SERBIA

Regaining Memory Loss

Commissioner: Vladislav Scepanovic. Curator: Nicoletta Lambertucci. Exhibitor: Djordje Ozbolt.

Venue: Giardini

 

SEYCHELLES (Republic of)

Drift

Commissioner: Galen Bresson. Curator: Martin Kennedy.

Exhibitors: George Camille and Daniel Dodin.

Venue: Palazzo Mora, Strada Nova, 3659

 

SINGAPORE

Music For Everyone: Variations on a Theme

Commissioner: Rosa Daniel, Chief Executive Officer, National Arts Council (NAC).

Curator: Michelle Ho. Exhibitor: Song-Ming Ang.

Venue: Arsenale

 

SLOVENIA (Republic of)

Here we go again... SYSTEM 317

A situation of the resolution series

Commissioner: Zdenka Badovinac, Director Moderna galerija / Museum of Modern Art, Ljubljana. Curator: Igor Španjol. Exhibitor: Marko Peljhan.

Venue: Arsenale

 

SOUTH AFRICA (Republic of)

The stronger we become

Commissioner: Titi Nxumalo, Console Generale. Curators: Nkule Mabaso, Nomusa Makhubu. Exhibitors: Dineo Seshee Bopape, Tracey Rose, Mawande Ka Zenzile.

Venue: Arsenale

 

SPAIN

Perforated by Itziar Okariz and Sergio Prego

Commissioner: AECID Agencia Espanola de Cooperacion Internacional Para El Desarrollo. Ministerio de Asuntos Exteriores, Union Europea y Cooperacion. Curator: Peio Aguirre.

Exhibitors: Itziar Okariz, Sergio Prego.

Venue: Giardini

 

SWITZERLAND

Moving Backwards

Commissioner: Swiss Arts Council Pro-Helvetia: Marianne Burki, Sandi Paucic, Rachele Giudici Legittimo. Curator: Charlotte Laubard. Exhibitors: Pauline Boudry/Renate Lorenz.

Venue: Giardini

 

SYRIAN ARAB (Republic)

Syrian Civilization is still alive

Commissioner/Curator: Emad Kashout. Exhibitors: Abdalah Abouassali, Giacomo Braglia, Ibrahim Al Hamid, Chen Huasha, Saed Salloum, Xie Tian, Saad Yagan, Primo Vanadia, Giuseppe Biasio.

Venue: Isola di San Servolo; Chiesetta della Misericordia, Campo dell'Abbazia, Cannaregio

 

THAILAND

The Revolving World

Commissioner: Vimolluck Chuchat, Office of Contemporary Art and Culture, Ministry of Culture, Thailand. Curator: Tawatchai Somkong. Exhibitors: Somsak Chowtadapong, Panya Vijinthanasarn, Krit Ngamsom.

Venue: In Paradiso 1260, Castello

 

TURKEY

We, Elsewhere

Commissioner: IKSV. Curator: Zeynep Öz. Exhibitor: İnci Eviner.

Venue: Arsenale

 

UKRAINE

The Shadow of Dream cast upon Giardini della Biennale

Commissioner: Svitlana Fomenko, First Deputy Minister of Culture. Curators: Open group (Yurii Biley, Pavlo Kovach, Stanislav Turina, Anton Varga). Exhibitors: all artists of Ukraine.

Venue: Arsenale

 

UNITED ARAB EMIRATES

Nujoom Alghanem: Passage

Commissioner: Salama bint Hamdan Al Nahyan Foundation.

Curators: Sam Bardaouil and Till Fellrath. Exhibitor: Nujoom Alghanem.

Venue: Arsenale

 

UNITED STATES OF AMERICA

Martin Puryear: Liberty

Commissioner/Curator: Brooke Kamin Rapaport. Exhibitor: Martin Puryear.

Venue: Giardini

 

URUGUAY

“La casa empática”

Commissioner: Alejandro Denes. Curators: David Armengol, Patricia Bentancur.

Exhibitor: Yamandú Canosa.

Venue: Giardini

 

VENEZUELA (Bolivarian Republic of)

Metaphore of three windows

Venezuela: identity in time and space

Commissioner/Curator: Oscar Sottillo Meneses. Exhibitors: Natalie Rocha Capiello, Ricardo García, Gabriel López, Nelson Rangelosky.

Venue: Giardini

 

ZIMBABWE (Republic of)

Soko Risina Musoro (The Tale without a Head)

Commissioner: Doreen Sibanda, National Gallery of Zimbabwe. Curator: Raphael Chikukwa. Exhibitors: Georgina Maxim, Neville Starling , Cosmas Shiridzinomwa, Kudzanai Violet Hwami.

Venue: Istituto Provinciale per L’infanzia “Santa Maria Della Pietà”. Calle della Pietà Castello n. 3701 (ground floor)

 

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invited artist :

Lawrence Abu Hamdan (Jordan / Beirut)

Njideka Akunyili Crosby (Nigeria / USA),Halil Altındere (Turkey),Michael Armitage (Kenya / UK),Korakrit Arunanondchai (Thailand / USA),Alex Gvojic (USA),Ed Atkins (UK / Germany / Denmark),Tarek Atoui (Lebanon / France),

Darren Bader (USA),Nairy Baghramian (Iran / Germany,

Neïl Beloufa (France),Alexandra Bircken (Germany),Carol Bove (Switzerland / USA,

Christoph Büchel (Switzerland / Iceland,

Ludovica Carbotta (Italy / Barcelona),Antoine Catala (France / USA),Ian Cheng (USA),George Condo (USA

Alex Da Corte (USA),Jesse Darling (UK / Germany),Stan Douglas (Canada),Jimmie Durham (USA / Germany),Nicole Eisenman (France / USA,

Haris Epaminonda (Cyprus / Germany),Lara Favaretto (Italy),Cyprien Gaillard (France / Germany), Gill (India),Dominique Gonzalez-Foerster (France),Shilpa Gupta (India),Soham Gupta (India),Martine Gutierrez (USA),Rula Halawani (Palestine),Anthea Hamilton (UK),Jeppe Hein (Denmark / Germany),Anthony Hernandez (USA),Ryoji Ikeda (Japan / France),Arthur Jafa (USA),Cameron Jamie (USA / France / Germany),Kahlil Joseph (USA),Zhanna Kadyrova (Ukraine),Suki Seokyeong Kang (South Korea),Mari Katayama (Japan),Lee Bul (South Korea),Liu Wei (China),Maria Loboda (Poland / Germany),Andreas Lolis (Albania / Greece),Christian Marclay (USA / London),Teresa Margolles (Mexico / Spain),Julie Mehretu (Ethiopia / USA),Ad Minoliti (Argentina),Jean-Luc Moulène (France),Zanele Muholi (South Africa),Jill Mulleady (Uruguay / USA),Ulrike Müller (Austria / USA),Nabuqi (China),Otobong Nkanga (Nigeria / Belgium),Khyentse Norbu (Bhutan / India),Frida Orupabo (Norway),Jon Rafman (Canada).Gabriel Rico (Mexico),Handiwirman Saputra (Indonesia),Tomás Saraceno (Argentina / Germany),Augustas Serapinas (Lithuania),Avery Singer (USA),Slavs and Tatars (Germany),Michael E. Smith (USA),Hito Steyerl (Germany),Tavares Strachan (Bahamas / USA),Sun Yuan and Peng Yu (China),Henry Taylor (USA),Rosemarie Trockel (Germany),Kaari Upson (USA),Andra Ursuţa (Romania),Danh Vō (Vietnam / Mexico),Kemang Wa Lehulere (South Africa),Apichatpong Weerasethakul (Thailand) and Tsuyoshi Hisakado (Japan),Margaret Wertheim and Christine Wertheim (Australia / USA) ,Anicka Yi (South Korea/ USA),Yin Xiuzhen (China),Yu Ji (China / Austria)

  

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other Biennale :(Biennials ) :Venice Biennial , Documenta Havana Biennial,Istanbul Biennial ( Istanbuli),Biennale de Lyon ,Dak'Art Berlin Biennial,Mercosul Visual Arts Biennial ,Bienal do Mercosul Porto Alegre.,Berlin Biennial ,Echigo-Tsumari Triennial .Yokohama Triennial Aichi Triennale,manifesta ,Copenhagen Biennale,Aichi Triennale

Yokohama Triennial,Echigo-Tsumari Triennial.Sharjah Biennial ,Biennale of Sydney, Liverpool , São Paulo Biennial ; Athens Biennale , Bienal do Mercosul ,Göteborg International Biennial for Contemporary Art

  

وینس Venetsiya

art umjetnost umění kunst taide τέχνη művészetList ealaín arte māksla menasarti Kunst sztuka artă umenie umetnost konstcelfקונסטարվեստincəsənətশিল্প艺术(yìshù)藝術 (yìshù)ხელოვნებაकलाkos duabアートಕಲೆសិល្បៈ미(misul)ສິນລະປະകലकलाအတတ်ပညာकलाකලාවகலைఆర్ట్ศิลปะ آرٹsan'atnghệ thuậtفن (fan)אומנותهنرsanat artist

venice biennale Venezia Venedig biennalen Bienal_de_Venecia Venise Venecia Bienalo Bienal Biënnale Venetië Veneza Μπιενάλε της Βενετίας ヴェネツィ ア・ビエンナーレ 威尼斯双年展 Venedik Bienali Venetsian biennaali Wenecji biennial #venicebiennale #venicebiennial biennalism

Veneziako Venecija Venècia Venetië Veneetsia Venetsia VenedigΒ ενετία Velence Feneyjar Venice Venēcija Venezja Venezia Wenecja VenezaVeneția Venetsiya Benátky Benetke Fenisוועניס Վենետիկ ভেনি স威尼斯 威尼斯 ვენეციისવે નિસवेनिसヴ ェネツィアವೆನಿಸ್베니스வெனிஸ்వెనిస్เวนิซوینس Venetsiya Italy italia

 

Ralph Rugoff Ralph_Rugoff #RalphRugoff RalphRugoff 2019

 

pavilion giardini artcontemporain contemporary kunst modern #artcontemporain art artsenal gallery gallerie museum

 

artist curator commissaire country contemporary ultracontemporary art kunst perfomance sport jogging emergency room urgency panic saving artist role responsability

 

#art #artist #artistic #artists #arte #

Spaceflight (or space flight) is ballistic flight into or through outer space. Spaceflight can occur with spacecraft with or without humans on board. Yuri Gagarin of the Soviet Union was the first human to conduct a spaceflight. Examples of human spaceflight include the U.S. Apollo Moon landing and Space Shuttle programs and the Russian Soyuz program, as well as the ongoing International Space Station. Examples of unmanned spaceflight include space probes that leave Earth orbit, as well as satellites in orbit around Earth, such as communications satellites. These operate either by telerobotic control or are fully autonomous.

 

Spaceflight is used in space exploration, and also in commercial activities like space tourism and satellite telecommunications. Additional non-commercial uses of spaceflight include space observatories, reconnaissance satellites and other Earth observation satellites.

 

A spaceflight typically begins with a rocket launch, which provides the initial thrust to overcome the force of gravity and propels the spacecraft from the surface of the Earth. Once in space, the motion of a spacecraft – both when unpropelled and when under propulsion – is covered by the area of study called astrodynamics. Some spacecraft remain in space indefinitely, some disintegrate during atmospheric reentry, and others reach a planetary or lunar surface for landing or impact.

  

History

Main articles: History of spaceflight and Timeline of spaceflight

Tsiolkovsky, early space theorist

 

The first theoretical proposal of space travel using rockets was published by Scottish astronomer and mathematician William Leitch, in an 1861 essay "A Journey Through Space".[1] More well-known (though not widely outside Russia) is Konstantin Tsiolkovsky's work, "Исследование мировых пространств реактивными приборами" (The Exploration of Cosmic Space by Means of Reaction Devices), published in 1903.

 

Spaceflight became an engineering possibility with the work of Robert H. Goddard's publication in 1919 of his paper A Method of Reaching Extreme Altitudes. His application of the de Laval nozzle to liquid fuel rockets improved efficiency enough for interplanetary travel to become possible. He also proved in the laboratory that rockets would work in the vacuum of space;[specify] nonetheless, his work was not taken seriously by the public. His attempt to secure an Army contract for a rocket-propelled weapon in the first World War was defeated by the November 11, 1918 armistice with Germany. Working with private financial support, he was the first to launch a liquid-fueled rocket in 1926. Goddard's paper was highly influential on Hermann Oberth, who in turn influenced Wernher von Braun. Von Braun became the first to produce modern rockets as guided weapons, employed by Adolf Hitler. Von Braun's V-2 was the first rocket to reach space, at an altitude of 189 kilometers (102 nautical miles) on a June 1944 test flight.[2]

 

Tsiolkovsky's rocketry work was not fully appreciated in his lifetime, but he influenced Sergey Korolev, who became the Soviet Union's chief rocket designer under Joseph Stalin, to develop intercontinental ballistic missiles to carry nuclear weapons as a counter measure to United States bomber planes. Derivatives of Korolev's R-7 Semyorka missiles were used to launch the world's first artificial Earth satellite, Sputnik 1, on October 4, 1957, and later the first human to orbit the Earth, Yuri Gagarin in Vostok 1, on April 12, 1961.[3]

 

At the end of World War II, von Braun and most of his rocket team surrendered to the United States, and were expatriated to work on American missiles at what became the Army Ballistic Missile Agency. This work on missiles such as Juno I and Atlas enabled launch of the first US satellite Explorer 1 on February 1, 1958, and the first American in orbit, John Glenn in Friendship 7 on February 20, 1962. As director of the Marshall Space Flight Center, Von Braun oversaw development of a larger class of rocket called Saturn, which allowed the US to send the first two humans, Neil Armstrong and Buzz Aldrin, to the Moon and back on Apollo 11 in July 1969. Over the same period, the Soviet Union secretly tried but failed to develop the N1 rocket to give them the capability to land one person on the Moon.

Phases

Launch

Main article: Rocket launch

See also: List of space launch system designs

 

Rockets are the only means currently capable of reaching orbit or beyond. Other non-rocket spacelaunch technologies have yet to be built, or remain short of orbital speeds. A rocket launch for a spaceflight usually starts from a spaceport (cosmodrome), which may be equipped with launch complexes and launch pads for vertical rocket launches, and runways for takeoff and landing of carrier airplanes and winged spacecraft. Spaceports are situated well away from human habitation for noise and safety reasons. ICBMs have various special launching facilities.

 

A launch is often restricted to certain launch windows. These windows depend upon the position of celestial bodies and orbits relative to the launch site. The biggest influence is often the rotation of the Earth itself. Once launched, orbits are normally located within relatively constant flat planes at a fixed angle to the axis of the Earth, and the Earth rotates within this orbit.

 

A launch pad is a fixed structure designed to dispatch airborne vehicles. It generally consists of a launch tower and flame trench. It is surrounded by equipment used to erect, fuel, and maintain launch vehicles. Before launch, the rocket can weigh many hundreds of tonnes. The Space Shuttle Columbia, on STS-1, weighed 2,030 tonnes (4,480,000 lb) at take off.

Reaching space

 

The most commonly used definition of outer space is everything beyond the Kármán line, which is 100 kilometers (62 mi) above the Earth's surface. The United States sometimes defines outer space as everything beyond 50 miles (80 km) in altitude.

 

Rockets are the only currently practical means of reaching space. Conventional airplane engines cannot reach space due to the lack of oxygen. Rocket engines expel propellant to provide forward thrust that generates enough delta-v (change in velocity) to reach orbit.

 

For manned launch systems launch escape systems are frequently fitted to allow astronauts to escape in the case of emergency.

Alternatives

Main article: Non-rocket spacelaunch

 

Many ways to reach space other than rockets have been proposed. Ideas such as the space elevator, and momentum exchange tethers like rotovators or skyhooks require new materials much stronger than any currently known. Electromagnetic launchers such as launch loops might be feasible with current technology. Other ideas include rocket assisted aircraft/spaceplanes such as Reaction Engines Skylon (currently in early stage development), scramjet powered spaceplanes, and RBCC powered spaceplanes. Gun launch has been proposed for cargo.

Leaving orbit

 

This section possibly contains original research. Relevant discussion may be found on Talk:Spaceflight. Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. (June 2018) (Learn how and when to remove this template message)

Main articles: Escape velocity and Parking orbit

Launched in 1959, Luna 1 was the first known man-made object to achieve escape velocity from the Earth.[4] (replica pictured)

 

Achieving a closed orbit is not essential to lunar and interplanetary voyages. Early Russian space vehicles successfully achieved very high altitudes without going into orbit. NASA considered launching Apollo missions directly into lunar trajectories but adopted the strategy of first entering a temporary parking orbit and then performing a separate burn several orbits later onto a lunar trajectory. This costs additional propellant because the parking orbit perigee must be high enough to prevent reentry while direct injection can have an arbitrarily low perigee because it will never be reached.

 

However, the parking orbit approach greatly simplified Apollo mission planning in several important ways. It substantially widened the allowable launch windows, increasing the chance of a successful launch despite minor technical problems during the countdown. The parking orbit was a stable "mission plateau" that gave the crew and controllers several hours to thoroughly check out the spacecraft after the stresses of launch before committing it to a long lunar flight; the crew could quickly return to Earth, if necessary, or an alternate Earth-orbital mission could be conducted. The parking orbit also enabled translunar trajectories that avoided the densest parts of the Van Allen radiation belts.

 

Apollo missions minimized the performance penalty of the parking orbit by keeping its altitude as low as possible. For example, Apollo 15 used an unusually low parking orbit (even for Apollo) of 92.5 nmi by 91.5 nmi (171 km by 169 km) where there was significant atmospheric drag. But it was partially overcome by continuous venting of hydrogen from the third stage of the Saturn V, and was in any event tolerable for the short stay.

 

Robotic missions do not require an abort capability or radiation minimization, and because modern launchers routinely meet "instantaneous" launch windows, space probes to the Moon and other planets generally use direct injection to maximize performance. Although some might coast briefly during the launch sequence, they do not complete one or more full parking orbits before the burn that injects them onto an Earth escape trajectory.

 

Note that the escape velocity from a celestial body decreases with altitude above that body. However, it is more fuel-efficient for a craft to burn its fuel as close to the ground as possible; see Oberth effect and reference.[5] This is another way to explain the performance penalty associated with establishing the safe perigee of a parking orbit.

 

Plans for future crewed interplanetary spaceflight missions often include final vehicle assembly in Earth orbit, such as NASA's Project Orion and Russia's Kliper/Parom tandem.

Astrodynamics

Main article: Orbital mechanics

 

Astrodynamics is the study of spacecraft trajectories, particularly as they relate to gravitational and propulsion effects. Astrodynamics allows for a spacecraft to arrive at its destination at the correct time without excessive propellant use. An orbital maneuvering system may be needed to maintain or change orbits.

 

Non-rocket orbital propulsion methods include solar sails, magnetic sails, plasma-bubble magnetic systems, and using gravitational slingshot effects.

Ionized gas trail from Shuttle reentry

Recovery of Discoverer 14 return capsule by a C-119 airplane

Transfer energy

 

The term "transfer energy" means the total amount of energy imparted by a rocket stage to its payload. This can be the energy imparted by a first stage of a launch vehicle to an upper stage plus payload, or by an upper stage or spacecraft kick motor to a spacecraft.[6][7]

Reentry

Main article: Atmospheric reentry

 

Vehicles in orbit have large amounts of kinetic energy. This energy must be discarded if the vehicle is to land safely without vaporizing in the atmosphere. Typically this process requires special methods to protect against aerodynamic heating. The theory behind reentry was developed by Harry Julian Allen. Based on this theory, reentry vehicles present blunt shapes to the atmosphere for reentry. Blunt shapes mean that less than 1% of the kinetic energy ends up as heat that reaches the vehicle, and the remainder heats up the atmosphere.

Landing

 

The Mercury, Gemini, and Apollo capsules all splashed down in the sea. These capsules were designed to land at relatively low speeds with the help of a parachute. Russian capsules for Soyuz make use of a big parachute and braking rockets to touch down on land. The Space Shuttle glided to a touchdown like a plane.

Recovery

 

After a successful landing the spacecraft, its occupants and cargo can be recovered. In some cases, recovery has occurred before landing: while a spacecraft is still descending on its parachute, it can be snagged by a specially designed aircraft. This mid-air retrieval technique was used to recover the film canisters from the Corona spy satellites.

Types

Uncrewed

See also: Uncrewed spacecraft and robotic spacecraft

Sojourner takes its Alpha particle X-ray spectrometer measurement of Yogi Rock on Mars

The MESSENGER spacecraft at Mercury (artist's interpretation)

 

Uncrewed spaceflight (or unmanned) is all spaceflight activity without a necessary human presence in space. This includes all space probes, satellites and robotic spacecraft and missions. Uncrewed spaceflight is the opposite of manned spaceflight, which is usually called human spaceflight. Subcategories of uncrewed spaceflight are "robotic spacecraft" (objects) and "robotic space missions" (activities). A robotic spacecraft is an uncrewed spacecraft with no humans on board, that is usually under telerobotic control. A robotic spacecraft designed to make scientific research measurements is often called a space probe.

 

Uncrewed space missions use remote-controlled spacecraft. The first uncrewed space mission was Sputnik I, launched October 4, 1957 to orbit the Earth. Space missions where other animals but no humans are on-board are considered uncrewed missions.

Benefits

 

Many space missions are more suited to telerobotic rather than crewed operation, due to lower cost and lower risk factors. In addition, some planetary destinations such as Venus or the vicinity of Jupiter are too hostile for human survival, given current technology. Outer planets such as Saturn, Uranus, and Neptune are too distant to reach with current crewed spaceflight technology, so telerobotic probes are the only way to explore them. Telerobotics also allows exploration of regions that are vulnerable to contamination by Earth micro-organisms since spacecraft can be sterilized. Humans can not be sterilized in the same way as a spaceship, as they coexist with numerous micro-organisms, and these micro-organisms are also hard to contain within a spaceship or spacesuit.

Telepresence

 

Telerobotics becomes telepresence when the time delay is short enough to permit control of the spacecraft in close to real time by humans. Even the two seconds light speed delay for the Moon is too far away for telepresence exploration from Earth. The L1 and L2 positions permit 400-millisecond round trip delays, which is just close enough for telepresence operation. Telepresence has also been suggested as a way to repair satellites in Earth orbit from Earth. The Exploration Telerobotics Symposium in 2012 explored this and other topics.[8]

Human

Main article: Human spaceflight

ISS crew member stores samples

 

The first human spaceflight was Vostok 1 on April 12, 1961, on which cosmonaut Yuri Gagarin of the USSR made one orbit around the Earth. In official Soviet documents, there is no mention of the fact that Gagarin parachuted the final seven miles.[9] Currently, the only spacecraft regularly used for human spaceflight are the Russian Soyuz spacecraft and the Chinese Shenzhou spacecraft. The U.S. Space Shuttle fleet operated from April 1981 until July 2011. SpaceShipOne has conducted two human suborbital spaceflights.

Sub-orbital

Main article: Sub-orbital spaceflight

The International Space Station in Earth orbit after a visit from the crew of STS-119

 

On a sub-orbital spaceflight the spacecraft reaches space and then returns to the atmosphere after following a (primarily) ballistic trajectory. This is usually because of insufficient specific orbital energy, in which case a suborbital flight will last only a few minutes, but it is also possible for an object with enough energy for an orbit to have a trajectory that intersects the Earth's atmosphere, sometimes after many hours. Pioneer 1 was NASA's first space probe intended to reach the Moon. A partial failure caused it to instead follow a suborbital trajectory to an altitude of 113,854 kilometers (70,746 mi) before reentering the Earth's atmosphere 43 hours after launch.

 

The most generally recognized boundary of space is the Kármán line 100 km above sea level. (NASA alternatively defines an astronaut as someone who has flown more than 50 miles (80 km) above sea level.) It is not generally recognized by the public that the increase in potential energy required to pass the Kármán line is only about 3% of the orbital energy (potential plus kinetic energy) required by the lowest possible Earth orbit (a circular orbit just above the Kármán line.) In other words, it is far easier to reach space than to stay there. On May 17, 2004, Civilian Space eXploration Team launched the GoFast Rocket on a suborbital flight, the first amateur spaceflight. On June 21, 2004, SpaceShipOne was used for the first privately funded human spaceflight.

Point-to-point

 

Point-to-point is a category of sub-orbital spaceflight in which a spacecraft provides rapid transport between two terrestrial locations. Consider a conventional airline route between London and Sydney, a flight that normally lasts over twenty hours. With point-to-point suborbital travel the same route could be traversed in less than one hour.[10] While no company offers this type of transportation today, SpaceX has revealed plans to do so as early as the 2020s using its BFR vehicle.[11] Suborbital spaceflight over an intercontinental distance requires a vehicle velocity that is only a little lower than the velocity required to reach low Earth orbit.[12] If rockets are used, the size of the rocket relative to the payload is similar to an Intercontinental Ballistic Missile (ICBM). Any intercontinental spaceflight has to surmount problems of heating during atmosphere re-entry that are nearly as large as those faced by orbital spaceflight.

Orbital

Main article: Orbital spaceflight

Apollo 6 heads into orbit

 

A minimal orbital spaceflight requires much higher velocities than a minimal sub-orbital flight, and so it is technologically much more challenging to achieve. To achieve orbital spaceflight, the tangential velocity around the Earth is as important as altitude. In order to perform a stable and lasting flight in space, the spacecraft must reach the minimal orbital speed required for a closed orbit.

Interplanetary

Main article: Interplanetary spaceflight

 

Interplanetary travel is travel between planets within a single planetary system. In practice, the use of the term is confined to travel between the planets of our Solar System.

Interstellar

Main article: Interstellar travel

 

Five spacecraft are currently leaving the Solar System on escape trajectories, Voyager 1, Voyager 2, Pioneer 10, Pioneer 11, and New Horizons. The one farthest from the Sun is Voyager 1, which is more than 100 AU distant and is moving at 3.6 AU per year.[13] In comparison, Proxima Centauri, the closest star other than the Sun, is 267,000 AU distant. It will take Voyager 1 over 74,000 years to reach this distance. Vehicle designs using other techniques, such as nuclear pulse propulsion are likely to be able to reach the nearest star significantly faster. Another possibility that could allow for human interstellar spaceflight is to make use of time dilation, as this would make it possible for passengers in a fast-moving vehicle to travel further into the future while aging very little, in that their great speed slows down the rate of passage of on-board time. However, attaining such high speeds would still require the use of some new, advanced method of propulsion.

Intergalactic

Main article: Intergalactic travel

 

Intergalactic travel involves spaceflight between galaxies, and is considered much more technologically demanding than even interstellar travel and, by current engineering terms, is considered science fiction.

Spacecraft

Main article: Spacecraft

An Apollo Lunar Module on the lunar surface

 

Spacecraft are vehicles capable of controlling their trajectory through space.

 

The first 'true spacecraft' is sometimes said to be Apollo Lunar Module,[14] since this was the only manned vehicle to have been designed for, and operated only in space; and is notable for its non aerodynamic shape.

Propulsion

Main article: Spacecraft propulsion

 

Spacecraft today predominantly use rockets for propulsion, but other propulsion techniques such as ion drives are becoming more common, particularly for unmanned vehicles, and this can significantly reduce the vehicle's mass and increase its delta-v.

Launch systems

Main article: Launch vehicle

 

Launch systems are used to carry a payload from Earth's surface into outer space.

Expendable

Main article: Expendable launch system

 

Most current spaceflight uses multi-stage expendable launch systems to reach space.

 

Reusable

Main article: Reusable launch system

Ambox current red.svg

 

This section needs to be updated. Please update this article to reflect recent events or newly available information. (August 2019)

 

The first reusable spacecraft, the X-15, was air-launched on a suborbital trajectory on July 19, 1963. The first partially reusable orbital spacecraft, the Space Shuttle, was launched by the USA on the 20th anniversary of Yuri Gagarin's flight, on April 12, 1981. During the Shuttle era, six orbiters were built, all of which have flown in the atmosphere and five of which have flown in space. The Enterprise was used only for approach and landing tests, launching from the back of a Boeing 747 and gliding to deadstick landings at Edwards AFB, California. The first Space Shuttle to fly into space was the Columbia, followed by the Challenger, Discovery, Atlantis, and Endeavour. The Endeavour was built to replace the Challenger, which was lost in January 1986. The Columbia broke up during reentry in February 2003.

 

The Space Shuttle Columbia seconds after engine ignition on mission STS-1

 

Columbia landing, concluding the STS-1 mission

 

Columbia launches again on STS-2

 

The first automatic partially reusable spacecraft was the Buran (Snowstorm), launched by the USSR on November 15, 1988, although it made only one flight. This spaceplane was designed for a crew and strongly resembled the US Space Shuttle, although its drop-off boosters used liquid propellants and its main engines were located at the base of what would be the external tank in the American Shuttle. Lack of funding, complicated by the dissolution of the USSR, prevented any further flights of Buran.

 

Per the Vision for Space Exploration, the Space Shuttle was retired in 2011 due mainly to its old age and high cost of the program reaching over a billion dollars per flight. The Shuttle's human transport role is to be replaced by the partially reusable Crew Exploration Vehicle (CEV) no later than 2021. The Shuttle's heavy cargo transport role is to be replaced by expendable rockets such as the Evolved Expendable Launch Vehicle (EELV) or a Shuttle Derived Launch Vehicle.

 

Scaled Composites SpaceShipOne was a reusable suborbital spaceplane that carried pilots Mike Melvill and Brian Binnie on consecutive flights in 2004 to win the Ansari X Prize. The Spaceship Company has built its successor SpaceShipTwo. A fleet of SpaceShipTwos operated by Virgin Galactic planned to begin reusable private spaceflight carrying paying passengers (space tourists) in 2008, but this was delayed due to an accident in the propulsion development.[15]

 

Challenges

Main article: Effect of spaceflight on the human body

Space disasters

Main article: Space accidents and incidents

 

All launch vehicles contain a huge amount of energy that is needed for some part of it to reach orbit. There is therefore some risk that this energy can be released prematurely and suddenly, with significant effects. When a Delta II rocket exploded 13 seconds after launch on January 17, 1997, there were reports of store windows 10 miles (16 km) away being broken by the blast.[16]

 

Space is a fairly predictable environment, but there are still risks of accidental depressurization and the potential failure of equipment, some of which may be very newly developed.

 

In 2004 the International Association for the Advancement of Space Safety was established in the Netherlands to further international cooperation and scientific advancement in space systems safety.[17]

Weightlessness

Main article: Weightlessness

Astronauts on the ISS in weightless conditions. Michael Foale can be seen exercising in the foreground.

 

In a microgravity environment such as that provided by a spacecraft in orbit around the Earth, humans experience a sense of "weightlessness." Short-term exposure to microgravity causes space adaptation syndrome, a self-limiting nausea caused by derangement of the vestibular system. Long-term exposure causes multiple health issues. The most significant is bone loss, some of which is permanent, but microgravity also leads to significant deconditioning of muscular and cardiovascular tissues.

Radiation

 

Once above the atmosphere, radiation due to the Van Allen belts, solar radiation and cosmic radiation issues occur and increase. Further away from the Earth, solar flares can give a fatal radiation dose in minutes, and the health threat from cosmic radiation significantly increases the chances of cancer over a decade exposure or more.[18]

Life support

Main article: Life support system

 

In human spaceflight, the life support system is a group of devices that allow a human being to survive in outer space. NASA often uses the phrase Environmental Control and Life Support System or the acronym ECLSS when describing these systems for its human spaceflight missions.[19] The life support system may supply: air, water and food. It must also maintain the correct body temperature, an acceptable pressure on the body and deal with the body's waste products. Shielding against harmful external influences such as radiation and micro-meteorites may also be necessary. Components of the life support system are life-critical, and are designed and constructed using safety engineering techniques.

Space weather

Main article: Space weather

Aurora australis and Discovery, May 1991.

 

Space weather is the concept of changing environmental conditions in outer space. It is distinct from the concept of weather within a planetary atmosphere, and deals with phenomena involving ambient plasma, magnetic fields, radiation and other matter in space (generally close to Earth but also in interplanetary, and occasionally interstellar medium). "Space weather describes the conditions in space that affect Earth and its technological systems. Our space weather is a consequence of the behavior of the Sun, the nature of Earth's magnetic field, and our location in the Solar System."[20]

 

Space weather exerts a profound influence in several areas related to space exploration and development. Changing geomagnetic conditions can induce changes in atmospheric density causing the rapid degradation of spacecraft altitude in Low Earth orbit. Geomagnetic storms due to increased solar activity can potentially blind sensors aboard spacecraft, or interfere with on-board electronics. An understanding of space environmental conditions is also important in designing shielding and life support systems for manned spacecraft.

Environmental considerations

 

Rockets as a class are not inherently grossly polluting. However, some rockets use toxic propellants, and most vehicles use propellants that are not carbon neutral. Many solid rockets have chlorine in the form of perchlorate or other chemicals, and this can cause temporary local holes in the ozone layer. Re-entering spacecraft generate nitrates which also can temporarily impact the ozone layer. Most rockets are made of metals that can have an environmental impact during their construction.

 

In addition to the atmospheric effects there are effects on the near-Earth space environment. There is the possibility that orbit could become inaccessible for generations due to exponentially increasing space debris caused by spalling of satellites and vehicles (Kessler syndrome). Many launched vehicles today are therefore designed to be re-entered after use.

Spaceflight (or space flight) is ballistic flight into or through outer space. Spaceflight can occur with spacecraft with or without humans on board. Yuri Gagarin of the Soviet Union was the first human to conduct a spaceflight. Examples of human spaceflight include the U.S. Apollo Moon landing and Space Shuttle programs and the Russian Soyuz program, as well as the ongoing International Space Station. Examples of unmanned spaceflight include space probes that leave Earth orbit, as well as satellites in orbit around Earth, such as communications satellites. These operate either by telerobotic control or are fully autonomous.

 

Spaceflight is used in space exploration, and also in commercial activities like space tourism and satellite telecommunications. Additional non-commercial uses of spaceflight include space observatories, reconnaissance satellites and other Earth observation satellites.

 

A spaceflight typically begins with a rocket launch, which provides the initial thrust to overcome the force of gravity and propels the spacecraft from the surface of the Earth. Once in space, the motion of a spacecraft – both when unpropelled and when under propulsion – is covered by the area of study called astrodynamics. Some spacecraft remain in space indefinitely, some disintegrate during atmospheric reentry, and others reach a planetary or lunar surface for landing or impact.

  

History

Main articles: History of spaceflight and Timeline of spaceflight

Tsiolkovsky, early space theorist

 

The first theoretical proposal of space travel using rockets was published by Scottish astronomer and mathematician William Leitch, in an 1861 essay "A Journey Through Space".[1] More well-known (though not widely outside Russia) is Konstantin Tsiolkovsky's work, "Исследование мировых пространств реактивными приборами" (The Exploration of Cosmic Space by Means of Reaction Devices), published in 1903.

 

Spaceflight became an engineering possibility with the work of Robert H. Goddard's publication in 1919 of his paper A Method of Reaching Extreme Altitudes. His application of the de Laval nozzle to liquid fuel rockets improved efficiency enough for interplanetary travel to become possible. He also proved in the laboratory that rockets would work in the vacuum of space;[specify] nonetheless, his work was not taken seriously by the public. His attempt to secure an Army contract for a rocket-propelled weapon in the first World War was defeated by the November 11, 1918 armistice with Germany. Working with private financial support, he was the first to launch a liquid-fueled rocket in 1926. Goddard's paper was highly influential on Hermann Oberth, who in turn influenced Wernher von Braun. Von Braun became the first to produce modern rockets as guided weapons, employed by Adolf Hitler. Von Braun's V-2 was the first rocket to reach space, at an altitude of 189 kilometers (102 nautical miles) on a June 1944 test flight.[2]

 

Tsiolkovsky's rocketry work was not fully appreciated in his lifetime, but he influenced Sergey Korolev, who became the Soviet Union's chief rocket designer under Joseph Stalin, to develop intercontinental ballistic missiles to carry nuclear weapons as a counter measure to United States bomber planes. Derivatives of Korolev's R-7 Semyorka missiles were used to launch the world's first artificial Earth satellite, Sputnik 1, on October 4, 1957, and later the first human to orbit the Earth, Yuri Gagarin in Vostok 1, on April 12, 1961.[3]

 

At the end of World War II, von Braun and most of his rocket team surrendered to the United States, and were expatriated to work on American missiles at what became the Army Ballistic Missile Agency. This work on missiles such as Juno I and Atlas enabled launch of the first US satellite Explorer 1 on February 1, 1958, and the first American in orbit, John Glenn in Friendship 7 on February 20, 1962. As director of the Marshall Space Flight Center, Von Braun oversaw development of a larger class of rocket called Saturn, which allowed the US to send the first two humans, Neil Armstrong and Buzz Aldrin, to the Moon and back on Apollo 11 in July 1969. Over the same period, the Soviet Union secretly tried but failed to develop the N1 rocket to give them the capability to land one person on the Moon.

Phases

Launch

Main article: Rocket launch

See also: List of space launch system designs

 

Rockets are the only means currently capable of reaching orbit or beyond. Other non-rocket spacelaunch technologies have yet to be built, or remain short of orbital speeds. A rocket launch for a spaceflight usually starts from a spaceport (cosmodrome), which may be equipped with launch complexes and launch pads for vertical rocket launches, and runways for takeoff and landing of carrier airplanes and winged spacecraft. Spaceports are situated well away from human habitation for noise and safety reasons. ICBMs have various special launching facilities.

 

A launch is often restricted to certain launch windows. These windows depend upon the position of celestial bodies and orbits relative to the launch site. The biggest influence is often the rotation of the Earth itself. Once launched, orbits are normally located within relatively constant flat planes at a fixed angle to the axis of the Earth, and the Earth rotates within this orbit.

 

A launch pad is a fixed structure designed to dispatch airborne vehicles. It generally consists of a launch tower and flame trench. It is surrounded by equipment used to erect, fuel, and maintain launch vehicles. Before launch, the rocket can weigh many hundreds of tonnes. The Space Shuttle Columbia, on STS-1, weighed 2,030 tonnes (4,480,000 lb) at take off.

Reaching space

 

The most commonly used definition of outer space is everything beyond the Kármán line, which is 100 kilometers (62 mi) above the Earth's surface. The United States sometimes defines outer space as everything beyond 50 miles (80 km) in altitude.

 

Rockets are the only currently practical means of reaching space. Conventional airplane engines cannot reach space due to the lack of oxygen. Rocket engines expel propellant to provide forward thrust that generates enough delta-v (change in velocity) to reach orbit.

 

For manned launch systems launch escape systems are frequently fitted to allow astronauts to escape in the case of emergency.

Alternatives

Main article: Non-rocket spacelaunch

 

Many ways to reach space other than rockets have been proposed. Ideas such as the space elevator, and momentum exchange tethers like rotovators or skyhooks require new materials much stronger than any currently known. Electromagnetic launchers such as launch loops might be feasible with current technology. Other ideas include rocket assisted aircraft/spaceplanes such as Reaction Engines Skylon (currently in early stage development), scramjet powered spaceplanes, and RBCC powered spaceplanes. Gun launch has been proposed for cargo.

Leaving orbit

 

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Main articles: Escape velocity and Parking orbit

Launched in 1959, Luna 1 was the first known man-made object to achieve escape velocity from the Earth.[4] (replica pictured)

 

Achieving a closed orbit is not essential to lunar and interplanetary voyages. Early Russian space vehicles successfully achieved very high altitudes without going into orbit. NASA considered launching Apollo missions directly into lunar trajectories but adopted the strategy of first entering a temporary parking orbit and then performing a separate burn several orbits later onto a lunar trajectory. This costs additional propellant because the parking orbit perigee must be high enough to prevent reentry while direct injection can have an arbitrarily low perigee because it will never be reached.

 

However, the parking orbit approach greatly simplified Apollo mission planning in several important ways. It substantially widened the allowable launch windows, increasing the chance of a successful launch despite minor technical problems during the countdown. The parking orbit was a stable "mission plateau" that gave the crew and controllers several hours to thoroughly check out the spacecraft after the stresses of launch before committing it to a long lunar flight; the crew could quickly return to Earth, if necessary, or an alternate Earth-orbital mission could be conducted. The parking orbit also enabled translunar trajectories that avoided the densest parts of the Van Allen radiation belts.

 

Apollo missions minimized the performance penalty of the parking orbit by keeping its altitude as low as possible. For example, Apollo 15 used an unusually low parking orbit (even for Apollo) of 92.5 nmi by 91.5 nmi (171 km by 169 km) where there was significant atmospheric drag. But it was partially overcome by continuous venting of hydrogen from the third stage of the Saturn V, and was in any event tolerable for the short stay.

 

Robotic missions do not require an abort capability or radiation minimization, and because modern launchers routinely meet "instantaneous" launch windows, space probes to the Moon and other planets generally use direct injection to maximize performance. Although some might coast briefly during the launch sequence, they do not complete one or more full parking orbits before the burn that injects them onto an Earth escape trajectory.

 

Note that the escape velocity from a celestial body decreases with altitude above that body. However, it is more fuel-efficient for a craft to burn its fuel as close to the ground as possible; see Oberth effect and reference.[5] This is another way to explain the performance penalty associated with establishing the safe perigee of a parking orbit.

 

Plans for future crewed interplanetary spaceflight missions often include final vehicle assembly in Earth orbit, such as NASA's Project Orion and Russia's Kliper/Parom tandem.

Astrodynamics

Main article: Orbital mechanics

 

Astrodynamics is the study of spacecraft trajectories, particularly as they relate to gravitational and propulsion effects. Astrodynamics allows for a spacecraft to arrive at its destination at the correct time without excessive propellant use. An orbital maneuvering system may be needed to maintain or change orbits.

 

Non-rocket orbital propulsion methods include solar sails, magnetic sails, plasma-bubble magnetic systems, and using gravitational slingshot effects.

Ionized gas trail from Shuttle reentry

Recovery of Discoverer 14 return capsule by a C-119 airplane

Transfer energy

 

The term "transfer energy" means the total amount of energy imparted by a rocket stage to its payload. This can be the energy imparted by a first stage of a launch vehicle to an upper stage plus payload, or by an upper stage or spacecraft kick motor to a spacecraft.[6][7]

Reentry

Main article: Atmospheric reentry

 

Vehicles in orbit have large amounts of kinetic energy. This energy must be discarded if the vehicle is to land safely without vaporizing in the atmosphere. Typically this process requires special methods to protect against aerodynamic heating. The theory behind reentry was developed by Harry Julian Allen. Based on this theory, reentry vehicles present blunt shapes to the atmosphere for reentry. Blunt shapes mean that less than 1% of the kinetic energy ends up as heat that reaches the vehicle, and the remainder heats up the atmosphere.

Landing

 

The Mercury, Gemini, and Apollo capsules all splashed down in the sea. These capsules were designed to land at relatively low speeds with the help of a parachute. Russian capsules for Soyuz make use of a big parachute and braking rockets to touch down on land. The Space Shuttle glided to a touchdown like a plane.

Recovery

 

After a successful landing the spacecraft, its occupants and cargo can be recovered. In some cases, recovery has occurred before landing: while a spacecraft is still descending on its parachute, it can be snagged by a specially designed aircraft. This mid-air retrieval technique was used to recover the film canisters from the Corona spy satellites.

Types

Uncrewed

See also: Uncrewed spacecraft and robotic spacecraft

Sojourner takes its Alpha particle X-ray spectrometer measurement of Yogi Rock on Mars

The MESSENGER spacecraft at Mercury (artist's interpretation)

 

Uncrewed spaceflight (or unmanned) is all spaceflight activity without a necessary human presence in space. This includes all space probes, satellites and robotic spacecraft and missions. Uncrewed spaceflight is the opposite of manned spaceflight, which is usually called human spaceflight. Subcategories of uncrewed spaceflight are "robotic spacecraft" (objects) and "robotic space missions" (activities). A robotic spacecraft is an uncrewed spacecraft with no humans on board, that is usually under telerobotic control. A robotic spacecraft designed to make scientific research measurements is often called a space probe.

 

Uncrewed space missions use remote-controlled spacecraft. The first uncrewed space mission was Sputnik I, launched October 4, 1957 to orbit the Earth. Space missions where other animals but no humans are on-board are considered uncrewed missions.

Benefits

 

Many space missions are more suited to telerobotic rather than crewed operation, due to lower cost and lower risk factors. In addition, some planetary destinations such as Venus or the vicinity of Jupiter are too hostile for human survival, given current technology. Outer planets such as Saturn, Uranus, and Neptune are too distant to reach with current crewed spaceflight technology, so telerobotic probes are the only way to explore them. Telerobotics also allows exploration of regions that are vulnerable to contamination by Earth micro-organisms since spacecraft can be sterilized. Humans can not be sterilized in the same way as a spaceship, as they coexist with numerous micro-organisms, and these micro-organisms are also hard to contain within a spaceship or spacesuit.

Telepresence

 

Telerobotics becomes telepresence when the time delay is short enough to permit control of the spacecraft in close to real time by humans. Even the two seconds light speed delay for the Moon is too far away for telepresence exploration from Earth. The L1 and L2 positions permit 400-millisecond round trip delays, which is just close enough for telepresence operation. Telepresence has also been suggested as a way to repair satellites in Earth orbit from Earth. The Exploration Telerobotics Symposium in 2012 explored this and other topics.[8]

Human

Main article: Human spaceflight

ISS crew member stores samples

 

The first human spaceflight was Vostok 1 on April 12, 1961, on which cosmonaut Yuri Gagarin of the USSR made one orbit around the Earth. In official Soviet documents, there is no mention of the fact that Gagarin parachuted the final seven miles.[9] Currently, the only spacecraft regularly used for human spaceflight are the Russian Soyuz spacecraft and the Chinese Shenzhou spacecraft. The U.S. Space Shuttle fleet operated from April 1981 until July 2011. SpaceShipOne has conducted two human suborbital spaceflights.

Sub-orbital

Main article: Sub-orbital spaceflight

The International Space Station in Earth orbit after a visit from the crew of STS-119

 

On a sub-orbital spaceflight the spacecraft reaches space and then returns to the atmosphere after following a (primarily) ballistic trajectory. This is usually because of insufficient specific orbital energy, in which case a suborbital flight will last only a few minutes, but it is also possible for an object with enough energy for an orbit to have a trajectory that intersects the Earth's atmosphere, sometimes after many hours. Pioneer 1 was NASA's first space probe intended to reach the Moon. A partial failure caused it to instead follow a suborbital trajectory to an altitude of 113,854 kilometers (70,746 mi) before reentering the Earth's atmosphere 43 hours after launch.

 

The most generally recognized boundary of space is the Kármán line 100 km above sea level. (NASA alternatively defines an astronaut as someone who has flown more than 50 miles (80 km) above sea level.) It is not generally recognized by the public that the increase in potential energy required to pass the Kármán line is only about 3% of the orbital energy (potential plus kinetic energy) required by the lowest possible Earth orbit (a circular orbit just above the Kármán line.) In other words, it is far easier to reach space than to stay there. On May 17, 2004, Civilian Space eXploration Team launched the GoFast Rocket on a suborbital flight, the first amateur spaceflight. On June 21, 2004, SpaceShipOne was used for the first privately funded human spaceflight.

Point-to-point

 

Point-to-point is a category of sub-orbital spaceflight in which a spacecraft provides rapid transport between two terrestrial locations. Consider a conventional airline route between London and Sydney, a flight that normally lasts over twenty hours. With point-to-point suborbital travel the same route could be traversed in less than one hour.[10] While no company offers this type of transportation today, SpaceX has revealed plans to do so as early as the 2020s using its BFR vehicle.[11] Suborbital spaceflight over an intercontinental distance requires a vehicle velocity that is only a little lower than the velocity required to reach low Earth orbit.[12] If rockets are used, the size of the rocket relative to the payload is similar to an Intercontinental Ballistic Missile (ICBM). Any intercontinental spaceflight has to surmount problems of heating during atmosphere re-entry that are nearly as large as those faced by orbital spaceflight.

Orbital

Main article: Orbital spaceflight

Apollo 6 heads into orbit

 

A minimal orbital spaceflight requires much higher velocities than a minimal sub-orbital flight, and so it is technologically much more challenging to achieve. To achieve orbital spaceflight, the tangential velocity around the Earth is as important as altitude. In order to perform a stable and lasting flight in space, the spacecraft must reach the minimal orbital speed required for a closed orbit.

Interplanetary

Main article: Interplanetary spaceflight

 

Interplanetary travel is travel between planets within a single planetary system. In practice, the use of the term is confined to travel between the planets of our Solar System.

Interstellar

Main article: Interstellar travel

 

Five spacecraft are currently leaving the Solar System on escape trajectories, Voyager 1, Voyager 2, Pioneer 10, Pioneer 11, and New Horizons. The one farthest from the Sun is Voyager 1, which is more than 100 AU distant and is moving at 3.6 AU per year.[13] In comparison, Proxima Centauri, the closest star other than the Sun, is 267,000 AU distant. It will take Voyager 1 over 74,000 years to reach this distance. Vehicle designs using other techniques, such as nuclear pulse propulsion are likely to be able to reach the nearest star significantly faster. Another possibility that could allow for human interstellar spaceflight is to make use of time dilation, as this would make it possible for passengers in a fast-moving vehicle to travel further into the future while aging very little, in that their great speed slows down the rate of passage of on-board time. However, attaining such high speeds would still require the use of some new, advanced method of propulsion.

Intergalactic

Main article: Intergalactic travel

 

Intergalactic travel involves spaceflight between galaxies, and is considered much more technologically demanding than even interstellar travel and, by current engineering terms, is considered science fiction.

Spacecraft

Main article: Spacecraft

An Apollo Lunar Module on the lunar surface

 

Spacecraft are vehicles capable of controlling their trajectory through space.

 

The first 'true spacecraft' is sometimes said to be Apollo Lunar Module,[14] since this was the only manned vehicle to have been designed for, and operated only in space; and is notable for its non aerodynamic shape.

Propulsion

Main article: Spacecraft propulsion

 

Spacecraft today predominantly use rockets for propulsion, but other propulsion techniques such as ion drives are becoming more common, particularly for unmanned vehicles, and this can significantly reduce the vehicle's mass and increase its delta-v.

Launch systems

Main article: Launch vehicle

 

Launch systems are used to carry a payload from Earth's surface into outer space.

Expendable

Main article: Expendable launch system

 

Most current spaceflight uses multi-stage expendable launch systems to reach space.

 

Reusable

Main article: Reusable launch system

Ambox current red.svg

 

This section needs to be updated. Please update this article to reflect recent events or newly available information. (August 2019)

 

The first reusable spacecraft, the X-15, was air-launched on a suborbital trajectory on July 19, 1963. The first partially reusable orbital spacecraft, the Space Shuttle, was launched by the USA on the 20th anniversary of Yuri Gagarin's flight, on April 12, 1981. During the Shuttle era, six orbiters were built, all of which have flown in the atmosphere and five of which have flown in space. The Enterprise was used only for approach and landing tests, launching from the back of a Boeing 747 and gliding to deadstick landings at Edwards AFB, California. The first Space Shuttle to fly into space was the Columbia, followed by the Challenger, Discovery, Atlantis, and Endeavour. The Endeavour was built to replace the Challenger, which was lost in January 1986. The Columbia broke up during reentry in February 2003.

 

The Space Shuttle Columbia seconds after engine ignition on mission STS-1

 

Columbia landing, concluding the STS-1 mission

 

Columbia launches again on STS-2

 

The first automatic partially reusable spacecraft was the Buran (Snowstorm), launched by the USSR on November 15, 1988, although it made only one flight. This spaceplane was designed for a crew and strongly resembled the US Space Shuttle, although its drop-off boosters used liquid propellants and its main engines were located at the base of what would be the external tank in the American Shuttle. Lack of funding, complicated by the dissolution of the USSR, prevented any further flights of Buran.

 

Per the Vision for Space Exploration, the Space Shuttle was retired in 2011 due mainly to its old age and high cost of the program reaching over a billion dollars per flight. The Shuttle's human transport role is to be replaced by the partially reusable Crew Exploration Vehicle (CEV) no later than 2021. The Shuttle's heavy cargo transport role is to be replaced by expendable rockets such as the Evolved Expendable Launch Vehicle (EELV) or a Shuttle Derived Launch Vehicle.

 

Scaled Composites SpaceShipOne was a reusable suborbital spaceplane that carried pilots Mike Melvill and Brian Binnie on consecutive flights in 2004 to win the Ansari X Prize. The Spaceship Company has built its successor SpaceShipTwo. A fleet of SpaceShipTwos operated by Virgin Galactic planned to begin reusable private spaceflight carrying paying passengers (space tourists) in 2008, but this was delayed due to an accident in the propulsion development.[15]

 

Challenges

Main article: Effect of spaceflight on the human body

Space disasters

Main article: Space accidents and incidents

 

All launch vehicles contain a huge amount of energy that is needed for some part of it to reach orbit. There is therefore some risk that this energy can be released prematurely and suddenly, with significant effects. When a Delta II rocket exploded 13 seconds after launch on January 17, 1997, there were reports of store windows 10 miles (16 km) away being broken by the blast.[16]

 

Space is a fairly predictable environment, but there are still risks of accidental depressurization and the potential failure of equipment, some of which may be very newly developed.

 

In 2004 the International Association for the Advancement of Space Safety was established in the Netherlands to further international cooperation and scientific advancement in space systems safety.[17]

Weightlessness

Main article: Weightlessness

Astronauts on the ISS in weightless conditions. Michael Foale can be seen exercising in the foreground.

 

In a microgravity environment such as that provided by a spacecraft in orbit around the Earth, humans experience a sense of "weightlessness." Short-term exposure to microgravity causes space adaptation syndrome, a self-limiting nausea caused by derangement of the vestibular system. Long-term exposure causes multiple health issues. The most significant is bone loss, some of which is permanent, but microgravity also leads to significant deconditioning of muscular and cardiovascular tissues.

Radiation

 

Once above the atmosphere, radiation due to the Van Allen belts, solar radiation and cosmic radiation issues occur and increase. Further away from the Earth, solar flares can give a fatal radiation dose in minutes, and the health threat from cosmic radiation significantly increases the chances of cancer over a decade exposure or more.[18]

Life support

Main article: Life support system

 

In human spaceflight, the life support system is a group of devices that allow a human being to survive in outer space. NASA often uses the phrase Environmental Control and Life Support System or the acronym ECLSS when describing these systems for its human spaceflight missions.[19] The life support system may supply: air, water and food. It must also maintain the correct body temperature, an acceptable pressure on the body and deal with the body's waste products. Shielding against harmful external influences such as radiation and micro-meteorites may also be necessary. Components of the life support system are life-critical, and are designed and constructed using safety engineering techniques.

Space weather

Main article: Space weather

Aurora australis and Discovery, May 1991.

 

Space weather is the concept of changing environmental conditions in outer space. It is distinct from the concept of weather within a planetary atmosphere, and deals with phenomena involving ambient plasma, magnetic fields, radiation and other matter in space (generally close to Earth but also in interplanetary, and occasionally interstellar medium). "Space weather describes the conditions in space that affect Earth and its technological systems. Our space weather is a consequence of the behavior of the Sun, the nature of Earth's magnetic field, and our location in the Solar System."[20]

 

Space weather exerts a profound influence in several areas related to space exploration and development. Changing geomagnetic conditions can induce changes in atmospheric density causing the rapid degradation of spacecraft altitude in Low Earth orbit. Geomagnetic storms due to increased solar activity can potentially blind sensors aboard spacecraft, or interfere with on-board electronics. An understanding of space environmental conditions is also important in designing shielding and life support systems for manned spacecraft.

Environmental considerations

 

Rockets as a class are not inherently grossly polluting. However, some rockets use toxic propellants, and most vehicles use propellants that are not carbon neutral. Many solid rockets have chlorine in the form of perchlorate or other chemicals, and this can cause temporary local holes in the ozone layer. Re-entering spacecraft generate nitrates which also can temporarily impact the ozone layer. Most rockets are made of metals that can have an environmental impact during their construction.

 

In addition to the atmospheric effects there are effects on the near-Earth space environment. There is the possibility that orbit could become inaccessible for generations due to exponentially increasing space debris caused by spalling of satellites and vehicles (Kessler syndrome). Many launched vehicles today are therefore designed to be re-entered after use.

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA

Includes teams from Deuel, Hot Springs, Madison, Parkston/Ethan/Hanson/Mt. Vernon. Permission granted for journalism outlets and educational purposes. Not for commercial use. Must be credited. Photo courtesy of South Dakota Public Broadcasting.

©2021 SDPB

 

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

 

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

 

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

 

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

 

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

 

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

 

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

 

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

 

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

 

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

 

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

 

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

 

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

 

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

 

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

 

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

 

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

 

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

 

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

 

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

 

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

 

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

 

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

 

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

 

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

 

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

 

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

 

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

 

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

 

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

 

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

 

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

 

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

 

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

 

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

 

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

 

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

 

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

 

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

 

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

 

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

 

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

 

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

 

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

 

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

 

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

 

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

 

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

 

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

 

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

 

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

 

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

 

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

 

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

 

WIKIPEDIA