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Flaming Pool—Dogtown - 1931
Artist: Marsden Hartley (American, 1877–1943)
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Yale University has been collecting American art for more than 250 years. In 1832 it erected the first art museum on a college campus in North America, with the intention of housing John Trumbull’s paintings of the American Revolution—including his iconic painting The Declaration of Independence, July 4, 1776—and close to 100 of his portraits of Revolutionary and Early Republic worthies. Since then, the collection of the Yale University Art Gallery has grown to include celebrated works of art from virtually every period in American history. Encompassing works like an exquisite 18th-century watercolor-on-ivory memorial portrait of a bride, paintings of the towering grandeur of the American West in the 19th century, and jazz-influenced abstractions of the early 20th century, the Gallery’s collection reflects the diversity and artistic ambitions of the nation.
Superb examples from a “who’s who” of American painters and sculptors—including works by Benjamin West, John Singleton Copley, Ralph Earl, Albert Bierstadt, Hiram Powers, Frederic Church, Frederick Remington, Thomas Eakins, Winslow Homer, Augustus Saint-Gaudens, George Bellows, John Singer Sargent, Joseph Stella, Gerald Murphy, Eli Nadelman, Arthur Dove, Thomas Hart Benton, Edward Hopper, Alexander Calder, and Stuart Davis—bring the complex American story to life. Now these extraordinary works of art are in a new home—the elegantly restored galleries in Street Hall, the magnificent Ruskinian Gothic building designed in 1867 by Peter Bonnett Wight to be the first art school in America on a college campus. Rich in architectural detail and nobly proportioned, these breathtaking spaces allow the American collections to “breathe,” to present new visual alliances, and to create multiple artistic conversations. Under soaring skylights, the uniqueness of vision that generations of American artists brought to bear in the service of their art will be on full display.
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artgallery.yale.edu/collection?f%5B0%5D=on_view%3AOn%20vi...
The early years of the 20th century were characterized in the visual arts by a radical international reassessment of the relationship between vision and representation, as well as of the social and political role of artists in society at large. The extraordinary modern collection at the Yale University Art Gallery spans these years of dramatic change and features rich holdings in abstract painting by artists such as Pablo Picasso, Georges Braque, and Wassily Kandinsky, as well as in paintings and sculptures associated with German Expressionism, Russian Constructivism, De Stijl, Dada, and Surrealism. Many of these works came to Yale in the form of gifts and bequests from important American collections, including those of Molly and Walter Bareiss, B.S. 1940s; Stephen Carlton Clark, B.A. 1903; Mr. and Mrs. Paul Mellon, B.A. 1929; Katharine Ordway; and John Hay Whitney.
Art from 1920 to 1940 is strongly represented at the Gallery by the group of objects collected by the Société Anonyme, an artists’ organization founded by Katherine S. Dreier and Marcel Duchamp with Man Ray. This remarkable collection, which was transferred to Yale in 1941, comprises a rich array of paintings, drawings, prints, and sculptures by major 20th-century artists, including Marcel Duchamp, Constantin Brancusi, El Lissitzky, and Piet Mondrian, as well as lesser-known artists who made important contributions to the modernist movement.
The Gallery is also widely known for its outstanding collection of American painting from after World War II. Highlights include Jackson Pollock’s Number 13A: Arabesque (1948) and Roy Lichtenstein’s Blam (1962), part of a larger gift of important postwar works donated to the Gallery by Richard Brown Baker, B.A. 1935. Recent gifts from Charles B. Benenson, B.A. 1933, and Thurston Twigg-Smith, B.E. 1942, have dramatically expanded the Collection with works by artists such as James Rosenquist, Ed Ruscha, and Wayne Thiebaud.
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Yale University Art Gallery is the oldest college art museum in America. The Gallery’s encyclopedic holdings of more than 250,000 objects range from ancient times to the present day and represent civilizations from around the globe. Spanning a block and a half of the city of New Haven, Connecticut, the Gallery comprises three architecturally distinct buildings, including a masterpiece of modern architecture from 1953 designed by Louis Kahn through which visitors enter. The museum is free and open to the public.
www.archdaily.com/83110/ad-classics-yale-university-art-g...
Yale University’s School of Architecture was in the midst of pedagogical upheaval when Louis Kahn joined the faculty in 1947. With skyscraper architect George Howe as dean and modernists like Kahn, Philip Johnson, and Josef Albers as lecturers, the post-war years at Yale trended away from the school’s Beaux-Arts lineage towards the avant-garde. And so, when the consolidation of the university’s art, architecture, and art history departments in 1950 demanded a new building, a modernist structure was the natural choice to concretize an instructional and stylistic departure from historicism. Completed in 1953, Louis Kahn’s Yale University Art Gallery building would provide flexible gallery, classroom, and office space for the changing school; at the same time, Kahn’s first significant commission signaled a breakthrough in his own architectural career—a career now among the most celebrated of the second half of the twentieth century.
The university clearly articulated a program for the new gallery and design center (as it was then called): Kahn was to create open lofts that could convert easily from classroom to gallery space and vice versa. Kahn’s early plans responded to the university’s wishes by centralizing a core service area—home to the stairwell, bathrooms, and utility shafts—in order to open up uninterrupted space on either side of the core. Critics have interpreted this scheme as a means of differentiating “service” and “served” space, a dichotomy that Kahn would express often later in his career. As Alexander Purves, Yale School of Architecture alumnus and faculty member, writes of the gallery, “This kind of plan clearly distinguishes between those spaces that ... house the building's major functions and those that are subordinated to the major spaces but are necessary to support them.” As such, the spaces of the gallery dedicated to art exhibition and instruction are placed atop a functional hierarchy, above the building’s utilitarian realms; still, in refusing to hide—and indeed, centralizing—the less glamorous functions of the building, Kahn acknowledged all levels of the hierarchy as necessary to his building’s vitality.
Within the open spaces enabled by the central core, Kahn played with the concept of a space frame. He and longtime collaborator Anne Tyng had been inspired by the geometric forms of Buckminster Fuller, whom Tyng studied under at the University of Pennsylvania and with whom Kahn had corresponded while teaching at Yale. It was with Fuller’s iconic geometric structures in mind that Kahn and Tyng created the most innovative element of the Yale Art Gallery: the concrete tetrahedral slab ceiling. Henry A. Pfisterer, the building’s structural engineer, explains the arrangement: "a continuous plane element was fastened to the apices of open-base, hollow, equilateral tetrahedrons, joined at the vertices of the triangles in the lower plane.” In practice, the system of three-dimensional tetrahedrons was strong enough to support open studio space—unencumbered by columns—while the multi-angular forms invited installation of gallery panels in times of conversion.
Though Kahn’s structural experimentation in the Yale Art Gallery was cutting-edge, his careful attention to light and shadow evidences his ever-present interest in the religious architecture of the past. Working closely with the construction team, Kahn and Pfisterer devised a system to run electrical ducts inside the tetrahedrons, allowing light to diffuse from the hollow forms. The soft, ambient light emitted evokes that of a cathedral; Kahn’s gallery, then, takes subtle inspiration from the nineteenth-century neo-Gothic gallery it adjoins.
Of the triangulated, concrete slab ceiling, Kahn said “it is beautiful and it serves as an electric plug." ] This principle—that a building’s elements can be both sculptural and structural—is carried into other areas of the gallery. The central stairwell, for example, occupies a hollow, unfinished concrete cylinder; in its shape and utilitarianism, the stairwell suggests the similarly functional agricultural silo. On the ceiling of the stairwell, however, an ornamental concrete triangle is surrounded at its circumference by a ring of windows that conjures a more elevated relic of architectural history: the Hagia Sophia. Enclosed within the cylinder, terrazzo stairs form triangles that mimic both the gallery’s ceiling and the triangular form above. In asserting that the stairs “are designed so people will want to use them,” Kahn hoped visitors and students would engage with the building, whose form he often described in anthropomorphic terms: “living” in its adaptability and “breathing” in its complex ventilation system (also encased in the concrete tetrahedrons).
Given the structural and aesthetic triumphs of Kahn’s ceiling and stair, writing on the Yale Art Gallery tends to focus on the building’s elegant interior rather than its facade. But the care with which Kahn treats the gallery space extends outside as well; glass on the west and north faces of the building and meticulously laid, windowless brick on the south allow carefully calculated amounts of light to enter.
Recalling the European practice, Kahn presents a formal facade on York Street—the building’s western frontage—and a garden facade facing neighboring Weir Hall’s courtyard.
His respect for tradition is nevertheless articulated in modernist language.
Despite their visual refinement, the materials used in the gallery’s glass curtain walls proved almost immediately impractical. The windows captured condensation and marred Kahn’s readable facade. A restoration undertaken in 2006 by Ennead Architects (then Polshek Partnership) used modern materials to replace the windows and integrate updated climate control. The project also reversed extensive attempts made in the sixties to cover the windows, walls, and silo staircase with plaster partitions. The precise restoration of the building set a high standard for preservation of American modernism—a young but vital field—while establishing the contentiously modern building on Yale’s revivalist campus as worth saving.
Even with a pristinely restored facade, Kahn’s interior still triumphs. Ultimately, it is a building for its users—those visitors who, today, view art under carefully crafted light and those students who, in the fifties, began their architectural education in Kahn’s space. Purves, who spent countless hours in the fourth-floor drafting room as an undergraduate, maintains that a student working in the space “can see Kahn struggling a bit and can identify with that struggle.” Architecture critic Paul Goldberger, who studied at Yale a decade after Kahn’s gallery was completed, offers a similar evaluation of the building—one echoed by many students who frequented the space: “its beauty does not emerge at first glance but comes only after time spent within it.”
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10 April 2019, 'Integration' Press Point
Belgium - Brussels - April 2019
© European Union / Fred Guerdin
Karl-Heinz LAMBERTZ, President of the Committee of the Regions
Valeria MANCINELLI, Mayor of Ancona, awarded the 2018 World Mayor Prize
Integration - integration
Architektur & Technik hier sehr gut gelungen an der Schön-Klinik in
Bad Arolsen
Kamera:
Fuji
Finepix S100FS
© 01-2012 by
Richard von Lenzano
At subway station "Gleisdreieck", subway of the line 2 approaching the station.
The western part of Berlin was always having space issues and as a result they tried to compress all kinds of buildings and infrastructure into a tight space. This image was supposed to give a small idea of how that looks.
10 April 2019, 'Integration' Press Point
Belgium - Brussels - April 2019
© European Union / Fred Guerdin
Karl-Heinz LAMBERTZ, President of the Committee of the Regions
Valeria MANCINELLI, Mayor of Ancona, awarded the 2018 World Mayor Prize
A Vincentian fan poses with some young UK fans at Vaucluse Raceway.
Old and Young
Black and White
Male and Female
West Indian and European
Integration at it's best
A life in balance.
Experimenting exciting circus acrobatics helps to fill Roney's rather big need for adrenaline.
Integrating such activities with other children who have never been on the streets or used drugs, helps him to realize that there is really no need for him to use any kind of artificial stimulants and that his life is much more balanced without them.
This feeling will only be strengthened the next time he hits the streets and uses drugs. Now he will have something to remember and to compare. That will help him to reflect over his situation and will positively interfere with his decision making process whilst on the streets.
It is in deepest regret and sadness that I inform you of Roney's cold-blooded murder on the early morning hours of January 15th. May he find peace wherever his journey has taken him.......
IMPORTANT NOTE:
On June 27th. we also lost our beloved Claudiney.
More than 250 friends and supporters joined EHMC Foundation for “Be Integrative,” a spectacular evening reception to benefit The Center for Integrative Medicine at EHMC.
CCS' systems integration division consists of experienced system engineers and programmers, project managers, audio engineers, video conferencing specialists and 60+ full time installers. Dedicated teams interface throughout every project with architects, consultants, facilities managers, IT staff, and corporate management. bit.ly/WNKxOy
CCS' systems integration division consists of experienced system engineers and programmers, project managers, audio engineers, video conferencing specialists and 60+ full time installers. Dedicated teams interface throughout every project with architects, consultants, facilities managers, IT staff, and corporate management. bit.ly/12b4THH
GTSgroup | OSIsoft PI Support Specialists
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GTSgroup is a Real-time System Integration and Data Management company with its head office in North Sydney and regional offices in Queensland, Perth, Victoria, Northern Territory and South Australia. The firm was started in 2011, primarily as an OSIsoft PI System integrator. Since then we have expanded into the entire gambit of Real-time technologies including partnerships with OSIsoft, IBM Maximo and ESRI ArcGIS.
We also have an extensive Solution Partner Network with companies such as PXiSE, Power Runner, PredictIT, Owl, Thinxtra and RTTech. Our clients benefit from our experience and in-depth knowledge across a diverse range of disciplines including analysis, design, development, documentation and project administration.
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GTSgroup is dedicated to building solutions and providing services of the highest quality regardless of size and scope. Our team’s knowledge and skills have evolved over decades of experience and education and as a result, we have an empathy and insight that directly benefits our clients and their stakeholders.
More than 80 employees of The SpaceShip Company gather for a group photo at their new hangar facility, FAITH- (final assembly integration test hangar) at the Mojave Air and Space Port in Mojave, CA. early AM Monday September 19, 2011. The company is actively hiring, seeking to double its present 80 employees with jobs in fabrication and many areas of high technology.
Illustrations are based on future storytelling concepts suggested by participants in Latitude's "Future of Storytelling: Phase 1" study. Download the full study report: bit.ly/FoS-study
Latitude is an international research consultancy helping clients create engaging content, software and technology that harness the possibilities of the Web.
Illustrations created by Gregory Hartman for Latitude.
Christof Schminke (Managing Director Germany, Trafi) presenting “Powering cities in the age of disruptive mobility - Trafi x BVG Case Study” at the the Open Stage Cafe during the International Transport Forum’s 2019 Summit on “Transport Connectivity for Regional Integration” in Leipzig, Germany, on 23 May 2019.
Joint Base Elmendorf-Richardson security forces personnel perform security operations during a simulated protest as part of exercise Polar Force 17-1 at JBER, Alaska, Nov. 1, 2016. The simulated protest began as a peaceful demonstration which escalated, resulting in a few aggressive protesters being detained by security forces. The exercise tests the base's ability to integrate, mobilize, and prepare assigned personnel, aircraft and equipment for a wartime mission and to employ forces and weapons systems. (U.S. Air Force photo by Airman 1st Class Valerie Monroy)
Mandala (Sanskrit: मण्डल Maṇḍala, 'circle') is a spiritual and ritual symbol in Hinduism and Buddhism, representing the Universe. The basic form of most mandalas is a square with four gates containing a circle with a center point. Each gate is in the general shape of a T. Mandalas often exhibit radial balance.
The term is of Sanskrit origin. It appears in the Rig Veda as the name of the sections of the work, but is also used in other Indian religions, particularly Tibetan Buddhism.
In various spiritual traditions, mandalas may be employed for focusing attention of practitioners and adepts, as a spiritual guidance tool, for establishing a sacred space, and as an aid to meditation and trance induction.
In common use, mandala has become a generic term for any diagram, chart or geometric pattern that represents the cosmos metaphysically or symbolically; a microcosm of the universe.
HINDUISM
RELIGIOUS MEANING
A yantra is a two- or three-dimensional geometric composition used in sadhanas, puja or meditative rituals. It is considered to represent the abode of the deity. Each yantra is unique and calls the deity into the presence of the practitioner through the elaborate symbolic geometric designs. According to one scholar, "Yantras function as revelatory symbols of cosmic truths and as instructional charts of the spiritual aspect of human experience"
Many situate yantras as central focus points for Hindu tantric practice.Yantras are not representations, but are lived, experiential, nondual realities. As Khanna describes:
Despite its cosmic meanings a yantra is a reality lived. Because of the relationship that exists in the Tantras between the outer world (the macrocosm) and man’s inner world (the microcosm), every symbol in a yantra is ambivalently resonant in inner–outer synthesis, and is associated with the subtle body and aspects of human consciousness.
BUDDHISM
The mandala can be found in the form of the Stupa and in the Atanatiya Sutta in the Digha Nikaya, part of the Pali Canon. This text is frequently chanted.
A mandala can also represent the entire universe, which is traditionally depicted with Mount Meru as the axis mundi in the center, surrounded by the continents.
PRACTICE
Mandalas are commonly used by tantric Buddhists as an aid to meditation.
The mandala is "a support for the meditating person", something to be repeatedly contemplated to the point of saturation, such that the image of the mandala becomes fully internalised in even the minutest detail and can then be summoned and contemplated at will as a clear and vivid visualized image. With every mandala comes what Tucci calls "its associated liturgy [...] contained in texts known as tantras", instructing practitioners on how the mandala should be drawn, built and visualised, and indicating the mantras to be recited during its ritual use.
By visualizing "pure lands", one learns to understand experience itself as pure, and as the abode of enlightenment. The protection that we need, in this view, is from our own minds, as much as from external sources of confusion. In many tantric mandalas, this aspect of separation and protection from the outer samsaric world is depicted by "the four outer circles: the purifying fire of wisdom, the vajra circle, the circle with the eight tombs, the lotus circle." The ring of vajras forms a connected fence-like arrangement running around the perimeter of the outer mandala circle.
As a meditation on impermanence (a central teaching of Buddhism), after days or weeks of creating the intricate pattern of a sand mandala, the sand is brushed together into a pile and spilled into a body of running water to spread the blessings of the mandala.
Kværne in his extended discussion of sahaja, discusses the relationship of sadhana interiority and exteriority in relation to mandala thus:
...external ritual and internal sadhana form an indistinguishable whole, and this unity finds its most pregnant expression in the form of the mandala, the sacred enclosure consisting of concentric squares and circles drawn on the ground and representing that adamant plane of being on which the aspirant to Buddha hood wishes to establish himself. The unfolding of the tantric ritual depends on the mandala; and where a material mandala is not employed, the adept proceeds to construct one mentally in the course of his meditation."
CHRISTIANITY
Forms which are evocative of mandalas are prevalent in Christianity: the celtic cross; the rosary; the halo; the aureole; oculi; the Crown of Thorns; rose windows; the Rosy Cross; and the dromenon on the floor of Chartres Cathedral. The dromenon represents a journey from the outer world to the inner sacred centre where the Divine is found.
Similarly, many of the Illuminations of Hildegard von Bingen can be used as mandalas, as well as many of the images of esoteric Christianity, as in Christian Hermeticism, Christian Alchemy, and Rosicrucianism.
A superb example of Christian and alchemical symbolism in Mandala art can be seen in the Church of Saint John the Baptist, Maddermarket, Norwich in the Layer Monument dating from circa 1600.
WESTERN PSYCHOLOGICAL INTERPRETATIONS
According to art therapist and mental health counselor Susanne F. Fincher, we owe the re-introduction of mandalas into modern Western thought to Carl Jung, the Swiss psychoanalyst. In his pioneering exploration of the unconscious through his own art making, Jung observed the motif of the circle spontaneously appearing. The circle drawings reflected his inner state at that moment. Familiarity with the philosophical writings of India prompted Jung to adopt the word "mandala" to describe these circle drawings he and his patients made. In his autobiography "Memories, Dreams, Reflections," Jung wrote:
"I sketched every morning in a notebook a small circular drawing,...which seemed to correspond to my inner situation at the time....Only gradually did I discover what the mandala really is:...the Self, the wholeness of the personality, which if all goes well is harmonious." pp 195 – 196.
Jung recognized that the urge to make mandalas emerges during moments of intense personal growth. Their appearance indicates a profound re-balancing process is underway in the psyche. The result of the process is a more complex and better integrated personality. As Jungian analyst Marie Louise von Franz explains:
"The mandala serves a conservative purpose—namely, to restore a previously existing order. But it also serves the creative purpose of giving expression and form to something that does not yet exist, something new and unique….The process is that of the ascending spiral, which grows upward while simultaneously returning again and again to the same point.
Creating mandalas helps stabilize, integrate, and re-order inner life.
According to the psychologist David Fontana, its symbolic nature can help one "to access progressively deeper levels of the unconscious, ultimately assisting the meditator to experience a mystical sense of oneness with the ultimate unity from which the cosmos in all its manifold forms arises."
WIKIPEDIA
Nuclear Security in Major Public Events: World Youth Day 2019
Panama prepares to welcome Pope Francis and 500,000 Catholic youth for the World Youth Day 2019. The International Atomic Energy Agency’s (IAEA) Division of Nuclear Security assists with integrating nuclear security measures into overall security planning for the major public event. Panama City, Panama. 16-24 January 2019
Roving security patrols equipped with specialized detection instruments monitored strategic locations, including areas outside of the secured venues. Here, the Panamanian authorities patrol the coast near the Cinta Costera boardwalk, where Catholic youths gathered to hear Pope Francis' opening message.
Text: Inna Pletukhina, IAEA Division of Nuclear Security, Outreach Officer
Photo Credit: Dean Calma / IAEA
a conceptual model of the core elements that constitute a compelling aesthetic experience, either digital or physical, drawn from Classic terminology
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