irregular photos on Flickr

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Los llamados trabucaires (en Cataluña) eran grupos más o menos irregulares de hombres condicionados por la pobreza, que armados con esas armas de fuego vivían a menudo al margen de la ley, por una parte sobrevivían de esta manera y por la otra, se enfrentaban al poder establecido. De aquí nos ha llegado un doble concepto idealizado de los trabucaires, mientras la gente carente de recursos que los consideraba héroes, aventureros, defensores de la tierra ... el de los estamentos cercanos a la monarquía los perseguían y repudiaban los hurtos que cometían.

El uso de la palabra trabucaire aparece por primera vez para nombrar a los irregulares que participaron en la guerra de la Convención contra la República Francesa (1793-1795) y posteriormente, los guerrilleros de la Guerra del Francés (1808-1814), los insurgentes realistas en el trienio constitucional (1820-1823), los guerrilleros carlistas del 1833-1840, aparte de los bandoleros de extracción campesina y también a los grupos armados de la tercera guerra carlista (1873-1876).

En las fiestas, cualquiera de estos colectivos mencionados cumplían la función de hacer gala poniendo en marcha disparos con trabucos y escopetas, fuera de forma solemne en las ceremonias oficiales con una función honorífica como de manera espontánea para manifestar alegría con motivo de las fiestas.

No existe una constante continuada a lo largo del tiempo de cuáles de estos grupos armados disparaban tiros dado que los mismos grupos han sufrido a lo largo de la historia disoluciones. Siempre pero que había fiesta, quien fuera que disponía de arma de fuego y del derecho a usarla hacía gala, incluso a lo largo del siglo XX, en los lugares en los que existía un destacamento militar o incluso de la guardia civil, por las fiestas locales o por motivo de efemérides habían disparado tiros de salvas.

boat paint by Yato

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This is a traditional boat, like how the irregular black paint covers the wood,

have a great day

The Irregular Galaxy NGC 2337 by NASA Hubble Space Telescope

This galaxy, known as NGC 2337, resides 25 million light-years away in the constellation of Lynx. NGC 2337 is an irregular galaxy, meaning that it — along with a quarter of all galaxies in the universe — lacks a distinct, regular appearance.

Although not as photogenic as spiral galaxies, astronomers consider them to be very important. Some may form the building blocks of larger, more regular galaxies, and some may themselves be the result of earlier galactic mergers. As such, irregular galaxies provide astronomers with valuable information about galactic interaction and evolution.

As a point of illustration, gravitational interactions between galaxies can kickstart star formation activity within the affected galaxies, which may explain the pockets of blue light scattered throughout NGC 2337. These patches and knots of blue signal the presence of young, newly formed, hot stars.

For more information, visit: www.spacetelescope.org/images/potw1632a/

Credit: ESA/Hubble & NASA

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Irregular Choice shoes by victoriana216

4 3

IMG_6098 by francois f swanepoel

faure/macassar, western cape- kramat of sheikh yussuf

A Kramat is a shrine or mausoleum that has been built over the burial place of a Muslim who's particular piety and practice of the teachings of Islam is recognised by the community. I have been engaged in documenting these sites around Cape Town over several visits at different times over the last few years. They range widely from graves marked by an edge of stones to more elaborate tombs sheltered by buildings of various styles. They are cultural markers that speak of a culture was shaped by life at the Cape and that infuses Cape Town at large.

In my searches used the guide put out by the Cape Masaar Society as a basic guide to locate some recognised sites. Even so some were not that easy to find.

In the context of the Muslims at the Cape, historically the kramats represented places of focus for the faithful and were/are often places of local pilgrimage. When the Dutch and the VOC (United East India Company aka Vereenigde Oostindische Compagnie) set up a refuelling station and a settlement at the Cape, Muslims from their territories in the East Indies and Batavia were with them from the start as soldiers, slaves and 'Vryswarten'; (freemen). As the settlement established itself as a colony the Cape became a useful place to banish political opponents from the heart of their eastern empire. Some exiles were of royal lineage and there were also scholars amongst them. One of the most well known of these exiles was Sheik Yusuf who was cordially received by Govenor van der Stel as befitted his rank (he and his entourage where eventually housed on an estate away from the main settlement so that he was less likely to have an influence over the local population), others were imprisoned for a time both in Cape Town and on Robben island. It is said that the first Koran in the Cape was first written out from memory by Sheik Yusuf after his arrival. There were several Islamic scholars in his retinue and these men encouraged something of an Islamic revival amoung the isolated community. Their influence over the enslaved “Malay” population who were already nominally Muslim was considerable and through the ministrations of other teachers to the underclasses the influence of Islam became quite marked. As political opponents to the governing powers the teachers became focus points for escaped slaves in the outlying areas.

Under the VOC it was forbidden to practice any other faith other than Christianity in public which meant that there was no provision for mosques or madrasas. The faith was maintained informally until the end of the C18th when plans were made for the first mosque and promises of land to be granted for a specific burial ground in the Bo Kaap were given in negotiations for support against an imminent British invasion. These promises were honoured by the British after their victory.

There is talk of a prophecy of a protective circle of Islam that would surround Cape Town. I cannot find the specifics of this prophecy but the 27 kramats of the “Auliyah” or friends of Allah, as these honoured individuals are known, do form a loose circle of saints. Some of the Auliyah are credited with miraculous powers in legends that speak of their life and works. Within the folk tradition some are believed to be able to intercede on behalf of supplicants (even though this more part of a mystical philosophy (keramat) and is not strictly accepted in mainstream contemporary Islamic teaching) and even today some visitors may offer special prayers at their grave sites in much the same way as Christians might direct prayer at the shrine of a particular saint.

photographer's note-

sheikh yussuf was the brother of the king of Goa (Gowa) with it's capital of Makassar. yussuf fought in battles against the Dutch and was eventually captured. he was transferred to the cape of good hope in 1693. he died in 1699. he had 2 wives, 2 concubines, 12 children and 14 male and female slaves.

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Die Kramat van Sjeg Yusuf, Faure

Die Kramat1 van Sjeg Yusuf (Abadin Tadia Tjoessoep)2 op 'n klein heuwel naby die mond van die Eersterivier in Makassar, Faure, is 'n terrein waarheen Kaapse Moslems oor die laaste drie eeue pelgrimstogte onderneem. Yusuf is op 23 April 1699 oorlede en op die heuwel begrawe. Volgens predikant en skrywer, Francois Valentyn (1666-1727), wat sy graf in 1705 besoek het, was dit "een cierlyke Mohammedaansch tombe, wat van zeer hoog opgezette steenen, verheerlykt was".3 Dit is nie heeltemal duidelik of hy van 'n hoog opgeboude graf of 'n struktuur daaroor praat nie.

Dié tombe moes mettertyd veranderings en verbouings het en volgens Biskop Patrick Griffith (1798-1862) wat dit meer as 'n eeu later op 25 Januarie 1839 besoek het, het dit heel anders daar uitgesien...

and proceeded to a Mr Cloete's where we took horses and road (sic) to a Malay Mosque [i.e. the kramat] situated on the summit of a hill, to which we ascended by a rude Stone Stair Case, rather Circular and partly cut out of Limestone rock, by an hundred steps. We left our horses below tied to the door of a Caravansery where the Pilgrims who come every year from Cape Town and all around, lodge while they go thro' their devotions. Both Lodging House and Mosque are at present deserted and we cd. only see the Exterior of both. The Mosque has a small Mineret (sic) in the centre and contains the Tomb of some Prince and Priest of the Sect. The Building is square and low with a portico: the windows are screened within and all that could be seen through some chinks in the walls was some drapery. A curious sight, however, exists outside: graves covered with white Clothes, five or six of which graves are enclosed together with a low wall round them; two or three more are apart; each has a round black stone at the head round which a Malay handkerchief is tied, with another black stone at foot, represents the feet, so that with the white sheet over the body, one wd. imagine at first view that it was a corpse was directly before him, the representation of it is so like reality. These White cloths (of calico) are renewed every year and we found some sixty or more rotten ones under each of the last white Coverings."1

Die terrein is in 1862 deur die imam van die Jamia-moskee in Chiappinistraat, Abdol Wahab, aangekoop,5 maar die gebou het tot vroeg in die 20ste eeu bewaar gebly, hoewel dit by verskeie geleenthede klein veranderings en herstelwerk moes ondergaan het.

Die Oostenrykse wetenskaplike, diplomaat en ontdekkingsreisiger, Karl Ritter von Scherzer (1821-1903) het die Kaap in Oktober 1857 aan boord die Novara, op 'n omseilingstog van die wêreld, aangedoen. Hy het die volgende waardevolle beskrywing, deurdrenk met sy eie voor- en afkeure, nagelaat:

"The following morning we drove to a hill, ahout a mile and a half distant from Zandvliet, known as Macassar Downs, on which is the spot of interment, (Krammat or Brammat), of a Malay prophet.

This individual, so honoured in death, was, if we are to believe the Malays, a direct descendant of Mahomet, named Sheikh Joseph, who, expelled from Batavia by the Dutch Government for political reasons, settled in the colony about a century and a half ago, and died and was buried in the neighbourhood of Zandvliet. An especial deputation came over from Malacca to Cape Colony to fetch away the corpse of the defunct prophet, for conveyance to the land of his birth; but at the disinterment it happened that the little finger of the prophet, in spite of the most persevering research, could nowhere be found. This circumstance appeared to those simple believers sufficient reason for erecting a monument over the spot in which the finger of a Malay prophet lay hid from view. Even to this day the Malays from time to time perform a pilgrimage to the Colony and celebrate their religious ceremonies at the Mausoleum. Four followers of the prophet are buried with him, two of them Mahometan priests, who are regarded with much veneration by the Malays.

An extensive flight of stone steps leads to the tomb, the exterior of which is very insignificant, and, but for a small pointed turret, hardly differs from an ordinary dwelling-house. On entering, a low-roofed vault is visible, a sort of front outhouse, which rather disfigures the facade, and much more resembles a cellar than the portal of a Mausoleum. Above the arch of this vault an Arabic inscription has been engraved with a stylus but this is so painted over in brick colour that it has already become almost illegible. Judging by the few words that have been deciphered, it seems to consist of the first propositions of the Koran.

The inner room, provided on two sides with modern glazed windows at irregular intervals, is about the size of an ordinary room of 12 feet long, 9 wide, and 7 high (3.66m long, 2.74 wide, and 2.13 high). In the middle rises the monument, to which access is had by some more brick steps. Immense quantities of unwashed white linen cloth are heaped upon it, which seem occasionally sprinkled with a brown odoriferous liquid (dupa). As at the head of Sheikh Joseph, so at his feet several figures, resembling those in enamel used to ornament tarts, are drawn upon the linen cloth with the overflowings of the unguent. These have undoubtedly been formed accidentally, and it appears wrong and unfair to attribute to them any more recondite significance. The monument rests upon four wooden pillars, with pyramidal pinnacles or ornaments, and is richly decorated with fine white muslin, which gives to the whole very much the appearance of an old-fashioned English "fourposter," with its costly drapery and curtains. While the curtains are spread out all around, several small green and white bannerets stand at the upper and lower end of the sarcophagus. The whole interior is, as it were, impregnated with the incense which devout Malay pilgrims from time to time burn here, especially after the forty days' fast (Ramadan), or leave behind upon the steps of the tomb in flasks or in paper-boxes. On such occasions, they always bring wax-candles and linen cloth as an offering, with the latter of which they deck the tomb afresh, so that a perfect mountain of white linen rises above the stone floor. During their devotions they unceasingly kiss this white mass of stuff, and as they are continually chewing tobacco, this filthy habit produces disgustingly loathsome stains.

On the same hill which boasts the tomb of Sheikh Joseph, there are also, in ground that is common property, nine other graves of eminent Malays, enclosed with carefully-selected stones, and likewise covered over with large broad strips of bleached linen cloth, protected by stones from any injury by weather or violence. At the head and foot of each individual interred, is a single stone of larger size. Formerly the black inhabitants of the neighbourhood made use of this store of linen cloth to make shirts for themselves, without further thought upon the propriety of the matter. Latterly, however, a shrewd Malay priest spread a report that one of these ebony linen stealers had lost all the fingers off one hand, since which the graves of those departed worthies remain inviolate and unprofaned.

At the foot of the hill are some small half-fallen-in buildings, near a large hall, painted white, red, and yellow, consisting of a small apartment and a kitchen, the whole in a most dirty, neglected, and desolate condition. At this point the Moslems must have accomplished certain prayers, before they can climb the hill and proceed to visit the tomb. Over the door of this singular house of prayer some words are likewise engraved in the Arabic character, which, however, are now entirely illegible.

On quitting the Malay Krammat, we next undertook a tolerably difficult walk to the Downs or sand-dunes, which at this point extend along the entire coast line, on which the wax-berry shrub, as already mentioned, grows wild in vast quantities, and visibly prevents the further encroachments of the moving sand. The Eerst Rivier (First River) may be regarded as the limit of demarcation between the sand-dunes and the soil adapted for vegetation."6

'n Britse joernalis en historikus, Ian Duncan Colvin (1877-1938), beskryf sy besoek aan die Kramat vyftig jaar later in die begin van die 20ste eeu:

"It was in springtime that we made the pilgrimage, in October, the springtime of the south... We passed through cow-scented pasture and the cornlands of Zandvliet, and so towards the sea, guided by the white star of the tomb.

It stands upon a sandstone rock which the Eerste River bends round on its way to the sea, and you can hear the breakers roaring, though unseen behind the sand-dunes. A little wooden bridge crosses the river beside the drift... On the farther side the little hill rises steeply, and under it nestles a row of very ancient and dilapidated cottages. One of them is used as a stable by the pilgrims and another as a mosque, and upon its porch you will see a little notice in English that 'women are not allowed inside the church', a warning signed with all the weight and authority of the late Haji Abdul Kalil... Inside, this little chapel is touchingly primitive and simple, with blue sky showing through the thatched roof, and a martin's nest plastered on the ceiling of the little alcove. Between these cottages and the stream is a field of sweet marjoram, no doubt grown for the service of the shrine, and the way up the hill is made easy by a flight of steps build perhaps centuries ago, and ruinous with age. With their white balustrades, and overgrown as they are with grass and wild-flowers, they are very beautiful, and in pilgrimage-time we may suppose them bright with Malays ascending and descending. We mounted them to the top, where they open on a little courtyard roughly paved and encinctured by a low white wall. On the farther side, opposite the top of the stairs, is the tomb itself, a little white building with an archway leading into a porch. Beyond is a door, of the sort common in Cape farm-houses, divided into two across the middle. Of course, we did not dare to open it and peep inside; but I am told by a Mahomedan friend that the inner tomb is of white stucco with four pillars of a pleasant design. It is upholstered in bright-coloured plush, and copies of the Koran lie open upon it. The inside of the room is papered in the best Malay fashion, and over the window is a veil of tinselled green gauze. From the roof several ostrich eggs hang on strings, and altogether it is the gayest and brightest little shrine. The ostrich eggs hanging on their strings made me think of a much more splendid tomb which Akbar, the first greatest of the Moguls, build for his friend Selim Chisti, a humble ascetic, in the centre of the mosque at Fatehpur Sikri.7 If any of my readers have made a pilgrimage to that wonderful deserted city, they will remember the tomb build of fretted marble, white and delicate as lace, in the centre of the great silent mosque of red sandstone – surely the finest testimonial to disinterested and spiritual friendship that exists in the world. And, if they look inside, they will recollect that around the inner shrine of mother o’pearl hang ostrich eggs just as they hang in Sheik Joseph’s tomb on the Cape Flats. But this digression is only to show that the Malay of Cape Town knows what is proper to the ornamentation of kramats. The shrine is tended with pious care, kept clean and white by the good Malays – a people of whom it may be said truly that they hold cleanliness as a virtue next to godliness."8

Hierdie beskrywing kom ooreen met dié van Scherzer en 'n foto in die Elliot-versameling in die Kaapse argief. Die minaret wat deur Biskop Griffith genoem en deur Scherzer geïllustreer is, en moontlik van hout gemaak was, het intussen verdwyn.

In 1925 het die Indiese filantroop, Hadji Sulaiman Sjah Mohamed Ali, opdrag vir 'n nuwe tombe gegee en is die huidige vierkantige en gekoepelde Moghul- of Delhi-inspireerde struktuur opgerig. Die argitek was F.K. KENDALL wat van 1896 tot 1918 in vennootskap met Herbert BAKER praktiseer het.

Die kramat vorm deel van die sogenaamde beskermende "Heilige Sirkel van Islam" wat strek van die kramatte teen die hange van Seinheuwel bo die klipgroef waar die eerste openbare Moslemgebede aan die Kaap gehou is, deur die kramatte op die rug van die heuwel en die kramat van Sjeg Noorul Mubeen by Oudekraal, en om die berg na die kramatte van Constantia, Faure, Robbeneiland, terug na Seinheuwel.

Sjeg Yusuf van Makassar (1626-1699)

Sjeg Yusuf (Abadin Tadia Tjoesoep) is in 1626 te Gowa by Makassar (Mangkasara), op die suidwestelike punt van die Sulawesi-eiland (voorheen Celebes) langs die Straat van Makassar, gebore. Toe die Portugese dit vroeg in die sestiende eeu bereik het, was dit 'n besige handelshawe waar Arabiese, Indiese, Javaanse, Maleise Siamese en Chinese skepe aangedoen en hulle produkte geruil en verkoop het. Met die koms van die Nederlanders, wat die speseryhandel wou monopoliseer en Britse deelname daaraan wou stuit, is die tradisie van vrye handel aan die begin van die 17de eeu omvergewerp. Nadat hulle die fort van Makassar ingeneem het, is dit herbou en as Fort Rotterdam herdoop. Van hier het hulle die vestings van die Sultan van Gowa geteiken.

Toe hy agtien jaar oud was, het Yusuf op 'n pelgrims- en studietog na Mekka vertrek waar hy verskeie jare deurgebring het. Met sy terugkeer het hy die Nederlanders in Makassar vermy en hom in Bantam in Wes-Java aan die hof van Sultan Ageng (Abulfatah Agung, 1631-1695) as onderwyser en geestelike rigter gevestig. Hy het die sultan se seuns onderrig en met een van sy dogters getrou. Hy was deeglik in die Shari'ah (Moslem kode en godsdienstige wet) onderlê en diep betrokke by die mistieke aspekte van sy geloof met die gevolg dat sy reputasie as 'n vrome persoon en heilige kenner en geleerde vinnig versprei het.

Hoewel die Nederlanders die handel op Java beheer het, het Bantam 'n sterk mate van onafhanklikheid behou. Yusuf was 'n vurige teenstander van die VOC en het en ook 'n rebellie teen die Europeërs gelei toe 'n ouer vredesooreenkoms tussen hulle in 1656 gebreek is. 'n Nuwe ooreenkoms is in 1659 bereik, maar 'n interne tweestryd in die Sultanaat het in die VOC se kraam gepas. Die sultan se seun, later as Sultan Hadji bekend, het met die hulle saamgespan teen sy vader en jonger broer wat voorkeur aan die Britse en Deense handelaars gegee het. Die breuk het in 1680 gekom toe Ageng oorlog teen Batavia (Jakarta) verklaar het. Hadji het 'n opstand teen sy vader gelei wat Ageng tot sy woning beperk het. Hoewel sy volgelinge teruggeveg het, het die Nederlanders Hadji te hulp gesnel en is Ageng na die hooglande verdryf waar hy in Maart 1683 oorgegee het. Hierna is hy na Batavia geneem waar hy oorlede is.

Yusuf het die verset voortgesit en is eers teen die einde van 1683 gevange geneem waarna hy ook na Batavia geneem is. Sy invloed in die Moslemgemeenskap van die VOC se hoofkwartier in die Ooste, waar hy as heilige vereer is, asook die aandrang op sy vrystelling deur die vorste van Gowa (Makassar) – wat toe bondgenote van die VOC was – het daartoe gelei dat Yusuf en sy gevolg eers na Ceylon (Sri Lanka) en daarna na die Kaap verban is. Sjeg Yusuf en sy "aanhang", soos in die notules van die Politieke Raad aangedui is, het op 31 Maart 1694 aan boord die Voetboog in Tafelbaai aangekom. Hier is hulle gul deur goewerneur Simon van der Stel ontvang, maar in die Kasteel gehou totdat daar in Junie besluit is om hulle na die mond van die Eersterivier, wat oor die plaas Zandvliet van ds P. Kalden uitgekyk het, te stuur.9

Hier in die duine, wat later as Makassar en Makassarstrand bekend sou word, het Yusuf en sy gevolg hulle gevestig. Volgens oorlewering was dit die eerste sentrum van Islam en Islamitiese onderrig in Suid-Afrika en het die terrein 'n sakrosante ereplek gebly na Yusuf se afsterwe op 23 April 1699 en sy begrafnis op die heuwel. Hoewel sommige skrywers nie oortuig is dat ook Yusuf se oorskot na die Ooste terug is nie, argumenteer André van Rensburg dat dit wel gebeur het.

"Hoewel 'n aanvanklike versoek van 31 Desember 1701 dat Yusuf se oorskot opgegrawe en na Indonesië gestuur word, geweier is, is in 'n verslag van 26 Februarie 1703 deur die Here XVII gelas dat die sjeg se naasbestaandes en sy oorskot na Indonesië weggebring moes word.

Op 26 Februarie 1704 het die amptelike geskrewe instruksies van die VOC in die Kaap aangekom. Die weduwee van Yusuf, hul jong kinders en ander lede van sy gevolg moes toegelaat word om na Indonesië terug te keer.

Daar is ook bepaal dat die oorskot van Yusuf onopsigtelik opgegrawe moes word sodat die naasbestaandes dit kon saamneem. Voorsorg moes egter getref word dat ander Oosterse bannelinge nie ontsnap deur voor te gee dat hulle naasbestaandes van sjeg Yusuf is nie."10

Die gevolg van Sjeg Yusuf het op 5 Oktober 1704 aan boord van De Spiegel uit Tafelbaai met sy oorskot vertrek en op 10 Desember in Batavia anker gegooi. Hierna is sy hulle na Makassar waar sy oorskot op 6 April 1705 op Lakiung in Ujung Pandang herbegrawe is. Bo-oor Yusuf se nuwe graf is 'n kramat of ko'bang deur die Chinese bouer Dju Kian Kiu opgerig. Ook hierdie Kramat word druk deur pelgrims besoek.

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Kramat is die algemeen Kaapse term vir die tombe van 'n [Moslem] heilige of Wali van Allah; in Urdu verwys karamat of keramat na die wonderwerking van 'n heilige, soms word dit ook as sinoniem vir heilige gebruik.

Die meer algemeen gebruikte spelling word hier in plaas van die erkende Afrikaanse "Joesoef" gebruik.

Raidt, E.H. 1971. François Valentyn Beshryvinge van de Kaap der Goede Hoop met de zaaken daar toe behoorende. Kaapstad: Van Riebeeck Vereniging, Vol. 1, p. 198.

Brain, J.S. (ed.). 1988. The Cape diary of bishop Patrick Raymond Griffith for the years 1837-1839. Cape Town: Southern African Catholic Bishops' Conference, pp. 189-90.

Aktekantoor, Kaapstad, Akte 6/3/1862, no. 121.

Scherzer, K. 1861. Narrative of the circumnavigation of the globe by the Austrian frigate Novara, (commodore b. Von Wullerstorf-Urbair,): undertaken by order of the imperial government, in the years l857,1858, & 1859. London: Saunders, Otley & Co, pp. 244-248.

Seremoniële hoofstad [Fatehpur = stad van oorwinning] van 1569 tot 1574 deur die Mughale Keiser Akbar (1542-1605) by Sikri, die hermitage van sy spirituele gids, Sjeg Salim Chisti, opgerig. Die tombe wat deur Colvin beskryf word, is deur Shah Jahan (1592-1666) herbou.

Colvin, I.D. 1909. Romance of Empire, South Africa. London: TC & EL Jack, pp. 16168.

Böeseken, A.J. 1961. Resolusies van die Politieke Raad III 1681-1707. Kaapstad: Argiefkomitee, p. 283 (14.06.1694).

Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, pp. 12-13

Van Rensburg, A. & Van Bart, M. 2004. Waar rus Sjeg Yusuf: van die Kaap tot in Makassar. Kultuurkroniek, Bylae by Die Burger, 10 Julie, p.13.

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Schalk W le Roux, Gordonsbaai, Februarie 2013

See also Van Bart, M. & Van Rensburg A.

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Wording on Minaret:

IN MEMORY OF

SHEIKH YUSUF

MARTYR & HERO

OF BANTAM

1629 - 1699

THIS MINARET

WAS ERECTED BY

HAJEE SULLAIMAN

SHAHMAHOMED

IN THE REIGN OF

KING GEORGE V

MAY 1925

_____________________

THIS MEMORIAL WAS UNVEILED

19TH DECEMBER 1925 BY

SIR FREDERIC DE WAAL

KCMG:LLD:FIRST ADMINISTRATOR

OF THE CAPE PROVINCE

IN THE YEAR WHEN THIS

DISTRICT WAS VISITED BY

HIS ROYAL HIGNESS

THE PRINCE OF WALES

4TH MAY 1925

_____________________

THE "DARGAN" OF ASHBAT

[COMPANIONS] OF SAINT SHEIKH YUSSUF

[GALERAN TUANSE] OF MACASSAR.

_____

HERE LIE THE REMAINS OF FOUR OF FORTY-NINE

FAITHFUL FOLLOWERS WHO AFTER SERVING

IN THE BANTAM WAR OF 1682-83, ARRIVED WITH

SHEIKH YUSSUF AT THE CAPE FROM CEYLON,

IN THE SHIP "VOETBOOG" IN THE YEAR 1694.

_____

THIS COMMEMORATION TABLET WAS ERECTED

DURING THE GREAT WAR ON 8 JANUARY 1918.

BY HAJEE SULLAIMAN SHAHMAHOMED.

SENIOR TRUSTEE.

Wording on plaque:

PRESIDENT SOEHARTO

OF THE REPUBLIC OF INDONESIA

VISITED THIS SHRINE ON 21 NOVEMBER 1997

TO PAY RESPECT TO THE LATE SHEIKH YUSSUF OF

MACASSAR UPON WHOM THE TITLE OF NATIONAL

HERO WAS CONFERRED BY THE INDONESIAN GOVERNMENT

ON 7 AUGUST 1995

Writings about this Kramat of Sheikh Yusuf

Davids, Achmat. 1980. The Mosques of Bo-Kaap - A social history of Islam at the Cape. Athlone, Cape: The South African Institute of Arabic and Islamic Research. pp 37-40.

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De Bosdari, C. 1971. Cape Dutch Houses and Farms. Cape Town: AA Balkema. pp 73.

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De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1. Kaapstad: RGN/Tafelberg. pp 429-430.

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Du Plessis, Izak David. 1944. The Cape Malays. Cape Town: Maskew Miller. pp 4-7.

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Jaffer, M. 2001. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar (Kramat) Society. pp 17-19.

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Jaffer, Mansoor. 1996. Guide to the Kramats of the Western Cape. Cape Town: Cape Mazaar Kramat Society. pp 17.

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Le Roux, SW. 1992. Vormgewende invloede op die ontwikkeling van moskee-argitektuur binne die Heilige Sirkel aan die Kaap tot 1950 . Pretoria: PhD-verhandeling: Universiteit van Pretoria. pp 201-202.

_______________________________________________

Oxley, John. 1992. Places of Worship in South Africa. Halfway House: Southern Book Publishers. pp 63-64.

_______________________________________________

Potgieter, DJ (Editor-in-chief). 1975. Standard Encyclopaedia of South Africa [SESA] Volume 11 Tur-Zwe. Cape Town: Nasou. pp 567.

_______________________________________________

Potgieter, DJ (Editor-in-chief). 1972. Standard Encyclopaedia of South Africa [SESA] Volume 6 Hun-Lit. Cape Town: Nasou. pp 454-455.

_______________________________________________

Rhoda, E. 2010. Hajee Sullaiman Shahmahomed and the shrine of Shayk Yusuf of Macassar at Faure. : Unpublished manuscript.

_______________________________________________

Van Selms, A. Joesoef, Sjeik: in De Kock, WJ. 1976. Suid-Afrikaanse biografiese woordeboek : Deel 1: pp 429-430

________________________________________

Shaykh Yusuf was born at Macassar in 1626. He was also known as Abadin Tadia Tjoessoep. He was of noble birth, a maternal nephew of King Biset of Goa. He studied in Arabia under the tutelage of several pious teachers.

When Shaykh Yusuf arrives at the Cape, on the Voetboeg, he was royally welcomed by Governor Simon van de Stel. His Indonesian background necessitated that he and his 49 followers be settled well away from Cape Town. They were housed on the farm Zandvliet, near the mouth of the Eeste River, in the general area now called Macassar. He received an allowance of 12rix dollars from the Cape authorities for support of himself and his party. At Zandvliet Shaykh Yusuf’s settlement soon became a sanctuary for fugitive slaves. It was here that the first cohesive Muslim community in S.A. was established. The first settlement of Muslims in South Africa was a vibrant one, despite its isolation. It was from here that the message of Islam was disseminated to the slave community living in Cape Town. When Shaykh Yusuf died on 23 May 1699, he was buried on the hill overlooking Macassar at Faure. A shrine was constructed over his grave. Over the years this shrine has been rebuilt and renewed. Today it remains a place of pilgrimage.

Irregular Short Hair by WIP Hairport

1

Haircut by Ramona

irregular yoshimura by Fernando Sierra

5 4

My girlfriend and I with an experimental irregular yoshimura pattern made of cardboard for a stage play

Regular irregular by Dick Darlington2012

3

Seen in July 2006 is Volvo Jonckheere coach 52628 S798KRM on its regular working at Keswick bus station. The combination is less than common but this machine was a permanent fixture on the X4/X5 but has now moved for its final days to Stagecoach Wales

irregular choice shoes by Charmaine

7 6

squee!

pink suede ballet flats from irregular choice.

ADA in Vietnam – Searchlights by The Carouselambra Kid

1

One display reads:

ADA in Vietnam – Searchlights

From the origins of American Air Defense, searchlights had been an integral facet of the branch’s responsibilities. While the battlefields of South Vietnam were far different from those encountered by air defense units in WWI, WWII or Korea, battlefield illumination remained a necessity to fight at night.

In early 1966, General Westmoreland requested searchlight support to illuminate remote outposts and mitigate the massed infantry attacks practiced by the North Vietnamese Army and Vietcong irregulars against those distant firebases. The first lights in-theater were WWII vintage 60” carbon arc searchlights and slightly newer 30” carbon arc lights. These proved vulnerable to small arms fire and were quickly relegated to duty in or near South Vietnam’s few cities. However, the 23” VSS-1 Xenon Searchlight, normally mounted on the M48 tank was quickly modified to mount in the back of an M151A1 jeep.

Introduced in 1960, the M151 replaced earlier MB / GPW and M38 series 1/4 ton utility trucks (known as “jeeps”) in US military service. While M151s were standard equipment in most Army units, they played a crucial role in Army Air Defense Batteries in Vietnam.

The new searchlight system, designated AN / GSS-14 was powered directly from the vehicle with only minor modifications. A 100-amp regulator replaced the original 25-amp unit, allowing the jeep’s engine to serve as the light’s generator. The 100-million candlepower light had a straight-line range of five miles and nearly twice that if bounced off cloud cover.

Four separate Batteries of the 29th Artillery fielded the M151A1 / GSS-14 in South Vietnam, one per Corps Area. Three of those Batteries (B, G and I Batteries) were attached directly to an Automatic Weapons (M42 Duster) Battalion and worked in concert with Dusters and Quad-.50s, while the fourth (H Battery) was attached to the 164th Aviation Battalion. In addition to the GSS-14, B Battery began a combat trial with the more powerful TVS-3 30” Xenon Searchlight in 1969.

The Vietnam War was Air Defense’s last combat use of searchlights. By the end of the war, night division devices were being used with regularity and the ability to illuminate an enemy position was far outweighed by the ability to see that position in the blackest of nights using a night vision device.

The next display reads:

TVS-3 Searchlight

In 1966, the Commanding General, US Army Vietnam requested a replacement for the 30” carbon arc searchlights then in use with the US Army. While the Xenon VSS-1 used on the M48 tank was readily available and almost immediately pressed into service mounted on M151A1 jeeps, a larger light of 30” was required. The 1.2 billion candlepower TVS-3 searchlight was undergoing stateside testing in the mid-1960s and by 1968 their presence was requested in South Vietnam.

In March 1969, nine 30” Xenon TVS-3 searchlights were sent to South Vietnam for a 60 operational evaluation. Six were assigned to I Field Force Vietnam and one to II Field Force with two spares held as replacements as needed. The six lights sent to I Field Force were situated on mountain tops in the II Corps area. From these mountaintops, B Battery lights could illuminate nearly any point on the II Corps coastline, provide direct illumination nearly 20 miles inland and indirect illumination to support night vision operations at almost twice that distance. While the TVS-3 operational test was only planned for 60 days, the lights remained in-country through early 1971 and were used to great effect in both illumination and firebase defense roles.

H Battery operated in IV Corps, supporting units of the 9th Infantry Division and the 164th Aviation Battalion. It was the only one of the four searchlight batteries not attached to a Duster battalion.

The Xenon 1.2 billion candlepower light had a range of over twenty-five miles, providing battlefield illumination for friendly forces.

M60s were frequently found with searchlight jeeps, allowing the light operators to put a significant volume of fire on enemy positions once detected.

Citation:

The President of the United States of America, authorized by Act of Congress, July 8, 1918 (amended by act of July 25, 1963), takes pleasure in presenting the Silver Star to Sergeant Randall W. King, United States Army, for gallantry in action while engaged in military operations involving conflict with an armed hostile force, on 22 February 1969, while serving as a Searchlight Crewman with Battery I (Searchlight), 29th Artillery Regiment, II Field Force Artillery, in the Republic of Vietnam. On this date, Sergeant King and his Section Chief were providing illumination on the eastern perimeter of Long Binh Post. Sergeant King monitored a radio message reporting rocket flashes and rounds impacting on the southern perimeter. With complete disregard for his safety, he and his Section Chief headed their open searchlight vehicle toward the heavily bombarded south perimeter moving directly through an intense mortar and grenade barrage. Arriving at a bunker, they discovered several wounded soldiers on the ground. At great risk to his own life, Sergeant King assisted in the evacuation of these men to a jeep in the rear, although the area was under peak mortar and rocket attack and intense automatic weapons fire. After the wounded had been evacuated, Sergeant King took up a fighting position on the perimeter and laid down a high volume of suppressive fire. As he continued in his efforts to defend the searchlight position, a mortar round landed near his bunker and metal fragments knocked the weapon from his hands, temporarily blinding him. With his weapon inoperative and the other men in his bunker low on ammunition, Sergeant King volunteered to go for a resupply. On his third trip, he encountered a wounded man and carried the man to safety. He then returned to the searchlight position and proceeded to place effective machine gun fire on the enemy. Sergeant King's gallantry and devotion to duty were in keeping with the highest traditions of the military service and reflect great credit upon himself, his unit and the United States Army.

Citation:

The President of the United States of America, authorized by Act of Congress, July 8, 1918 (amended by act of July 25, 1963), takes pleasure in presenting the Silver Star to Private First Class Joey W. Clements, United States Army, for conspicuous gallantry and intrepidity in action against the enemy while serving as a Searchlight Crewman with Battery I (Searchlight), 2nd Battalion, 29th Artillery Regiment, II Field Force, on 14 June 1970, in the Republic of Vietnam. On this date, Private First Class Clements and his Section Chief were operating a searchlight on the defensive perimeter of their Base when their element suddenly received heavy enemy mortar and rocket-propelled grenade fire. In the initial moments of contact, his Section Chief was wounded, and Private Clements was forced to engage the advancing enemy with a machine gun until he had expended his ammunition. He then left to replenish his ammunition supply, and as he returned to the defensive position with the additional ammunition, he received severe shrapnel wounds in both legs and his chest. Refusing to be evacuated, he manned the machine gun and continued to provide effective suppressive fire. As he maneuvered to another position, he received arm wounds by a grenade. Still refusing aid, he manned the new position until the enemy broke contact. Private Clements' gallantry was instrumental in the repelling of the hostile force. Private First Class Clements' actions were in keeping with the highest traditions of the military service and reflect great credit upon himself, his unit, and the United States Army.

Another display reads:

30” AN / TVS-3 Xenon Searchlight

“We Light ‘Em, You Fight ‘Em”

Nine TVS-3 searchlights arrived in South Vietnam in March 1969 and were immediately emplaced in strategic locations across South Vietnam’s Central Highlands. The 1.2 billion candlepower lights enabled battlefield illumination up to 20 miles from the searchlight’s location, allowing for instantaneous illumination of remote outposts along the Cambodian and Laotian borders that were subject to frequent nighttime NVA Sapper attacks.

The TVS-3 quickly proved invaluable in the defense of friendly positions and remained in-theater far longer than its initial 60-day evaluation period. B Battery, 7th Battalion, 29th Artillery (Searchlight) operated the TVS-3 throughout the 1969 – 1971 timeframe.

The final display reads:

Air Defense Units in Vietnam

The US air defense role in the Republic of Vietnam was straightforward: defend friendly ground forces from air and ground attack. The equipment Air Defenders had at their disposal ranged from World War 2 vintage M55 Quad-.50 caliber machine gun turrets to the cutting edge MIM-23 Hawk Missile System.

Arriving in South Vietnam in early 1966 as “Artillery” battalions and separate batteries, Air Defenders served under I and II Field Force, providing convoy escort, firebase defense, battlefield illumination and an air defense umbrella over friendly territory that was second to none.

Three battalions and eight separate batteries covered friendly skies from the DMZ south to the Mekong Delta. Two additional battalions provided medium range air defense for the cities of Da Nang and Saigon from the very real threat of North Vietnamese IL-28 medium bombers.

In July 1968, Air Defense split from the Artillery branch and became an independent branch of the US Army. Although relatively few in number, Air Defenders in Vietnam made an indelible impression on the US experience in Vietnam and those battalions returned home in 1972 as the combat-experienced core of the Army’s newest branch.

Taken December 13th, 2013.

Penn Irregular by Rock Shoppe

# 2229 "Just Another Day by scottbergeyart

6 2

Irregular dimensions mounted on 12 x 9 paper. April 2013

Irregular 2 Sides by WIP Hairport

Haircut by Silvia

Pisolites in basket structure under calcrete paleosol capping the Grotto Beach Formation (Upper Pleistocene; Watling's Quarry, San Salvador Island, Bahamas) 1 by James St. John

Pisolites in a basket structure under a calcrete paleosol that caps the Grotto Beach Formation (lower Upper Pleistocene) at Watling's Quarry, southwestern San Salvador Island, eastern Bahamas.

Pisolites are moderately large versions of oolites - they’re >2 mm-sized, subspherical to ellipsoidal, concentrically to irregularly concentrically laminated structures, commonly composed of calcium carbonate (as these are). They are often perceived to be biogenic in origin. Pisolites are not uncommon below calcrete/caliche paleosol horizons.

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The surface bedrock geology of San Salvador consists entirely of Pleistocene and Holocene limestones. Thick and relatively unforgiving vegetation covers most of the island’s interior (apart from inland lakes). Because of this, the most easily-accessible rock outcrops are along the island’s shorelines.

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Stratigraphic Succession in the Bahamas:

Rice Bay Formation (Holocene, <10 ka), subdivided into two members (Hanna Bay Member over North Point Member)

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Grotto Beach Formation (lower Upper Pleistocene, 119-131 ka), subdivided into two members (Cockburn Town Member over French Bay Member)

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Owl's Hole Formation (Middle Pleistocene, ~215-220 ka & ~327-333 ka & ~398-410 ka & older)

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San Salvador’s surface bedrock can be divided into two broad lithologic categories:

1) LIMESTONES

2) PALEOSOLS

The limestones were deposited during sea level highstands (actually, only during the highest of the highstands). During such highstands (for example, right now), the San Salvador carbonate platform is partly flooded by ocean water. At such times, the “carbonate factory” is on, and abundant carbonate sediment grains are generated by shallow-water organisms living on the platform. The abundance of carbonate sediment means there will be abundant carbonate sedimentary rock formed after burial and cementation (diagenesis). These sea level highstands correspond with the climatically warm interglacials during the Pleistocene Ice Age.

Based on geochronologic dating on various Bahamas islands, and based on a modern understanding of the history of Pleistocene-Holocene global sea level changes, surficial limestones in the Bahamas are known to have been deposited at the following times (expressed in terms of marine isotope stages, “MIS” - these are the glacial-interglacial climatic cycles determined from δ18O analysis):

1) MIS 1 - the Holocene, <10 k.y. This is the current sea level highstand.

2) MIS 5e - during the Sangamonian Interglacial, in the early Late Pleistocene, from 119 to 131 k.y. (sea level peaked at ~125 k.y.)

3) MIS 7 - ~215 to 220 k.y. - late Middle Pleistocene

4) MIS 9 - ~327-333 k.y. - late Middle Pleistocene

5) MIS 11 - ~398-410 k.y. - late Middle Pleistocene

Bahamian limestones deposited during MIS 1 are called the Rice Bay Formation. Limestones deposited during MIS 5e are called the Grotto Beach Formation. Limestones deposited during MIS 7, 9, 11, and perhaps as old as MIS 13 and 15, are called the Owl’s Hole Formation. These stratigraphic units were first established on San Salvador Island (the type sections are there), but geologic work elsewhere has shown that the same stratigraphic succession also applies to the rest of the Bahamas.

During times of lowstands (= times of climatically cold glacial intervals of the Pleistocene Ice Age), weathering and pedogenesis results in the development of soils. With burial and diagenesis, these soils become paleosols. The most common paleosol type in the Bahamas is calcrete (a.k.a. caliche; a.k.a. terra rosa). Calcrete horizons cap all Pleistocene-aged stratigraphic units in the Bahamas, except where erosion has removed them. Calcretes separate all major stratigraphic units. Sometimes, calcrete-looking horizons are encountered in the field that are not true paleosols.

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

Subsurface Stratigraphy of San Salvador Island:

The island’s stratigraphy below the Owl’s Hole Formation was revealed by a core drilled down ~168 meters (~550-feet) below the surface (for details, see Supko, 1977). The well site was at 3 meters above sea level near Graham’s Harbour beach, between Line Hole Settlement and Singer Bar Point (northern margin of San Salvador Island). The first 37 meters were limestones. Below that, dolostones dominate, alternating with some mixed dolostone-limestone intervals. Reddish-brown calcretes separate major units. Supko (1977) infers that the lowest rocks in the core are Upper Miocene to Lower Pliocene, based on known Bahamas Platform subsidence rates.

In light of the successful island-to-island correlations of Middle Pleistocene, Upper Pleistocene, and Holocene units throughout the Bahamas (see the Bahamas geologic literature list below), it seems reasonable to conclude that San Salvador’s subsurface dolostones may correlate well with sub-Pleistocene dolostone units exposed in the far-southeastern portions of the Bahamas Platform.

Recent field work on Mayaguana Island has resulted in the identification of Miocene, Pliocene, and Lower Pleistocene surface outcrops (see: www2.newark.ohio-state.edu/facultystaff/personal/jstjohn/...). On Mayaguana, the worked-out stratigraphy is:

- Rice Bay Formation (Holocene)

- Grotto Beach Formation (Upper Pleistocene)

- Owl’s Hole Formation (Middle Pleistocene)

- Misery Point Formation (Lower Pleistocene)

- Timber Bay Formation (Pliocene)

- Little Bay Formation (Upper Miocene)

- Mayaguana Formation (Lower Miocene)

The Timber Bay Fm. and Little Bay Fm. are completely dolomitized. The Mayaguana Fm. is ~5% dolomitized. The Misery Point Fm. is nondolomitized, but the original aragonite mineralogy is absent.

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

The stratigraphic information presented here is synthesized from the Bahamian geologic literature.

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

Supko, P.R. 1977. Subsurface dolomites, San Salvador, Bahamas. Journal of Sedimentary Petrology 47: 1063-1077.

Bowman, P.A. & J.W. Teeter. 1982. The distribution of living and fossil Foraminifera and their use in the interpretation of the post-Pleistocene history of Little Lake, San Salvador, Bahamas. San Salvador Field Station Occasional Papers 1982(2). 21 pp.

Sanger, D.B. & J.W. Teeter. 1982. The distribution of living and fossil Ostracoda and their use in the interpretation of the post-Pleistocene history of Little Lake, San Salvador Island, Bahamas. San Salvador Field Station Occasional Papers 1982(1). 26 pp.

Gerace, D.T., R.W. Adams, J.E. Mylroie, R. Titus, E.E. Hinman, H.A. Curran & J.L. Carew. 1983. Field Guide to the Geology of San Salvador (Third Edition). 172 pp.

Curran, H.A. 1984. Ichnology of Pleistocene carbonates on San Salvador, Bahamas. Journal of Paleontology 58: 312-321.

Anderson, C.B. & M.R. Boardman. 1987. Sedimentary gradients in a high-energy carbonate lagoon, Snow Bay, San Salvador, Bahamas. CCFL Bahamian Field Station Occasional Paper 1987(2). (31) pp.

1988. Bahamas Project. pp. 21-48 in First Keck Research Symposium in Geology (Abstracts Volume), Beloit College, Beloit, Wisconsin, 14-17 April 1988.

1989. Proceedings of the Fourth Symposium on the Geology of the Bahamas, June 17-22, 1988. 381 pp.

1989. Pleistocene and Holocene carbonate systems, Bahamas. pp. 18-51 in Second Keck Research Symposium in Geology (Abstracts Volume), Colorado College, Colorado Springs, Colorado, 14-16 April 1989.

Curran, H.A., J.L. Carew, J.E. Mylroie, B. White, R.J. Bain & J.W. Teeter. 1989. Pleistocene and Holocene carbonate environments on San Salvador Island, Bahamas. 28th International Geological Congress Field Trip Guidebook T175. 46 pp.

1990. The 5th Symposium on the Geology of the Bahamas, June 15-19, 1990, Abstracts and Programs. 29 pp.

1991. Proceedings of the Fifth Symposium on the Geology of the Bahamas. 247 pp.

1992. The 6th Symposium on the Geology of the Bahamas, June 11-15, 1992, Abstracts and Program. 26 pp.

1992. Proceedings of the 4th Symposium on the Natural History of the Bahamas, June 7-11, 1991. 123 pp.

Boardman, M.R., C. Carney, B. White, H.A. Curran & D.T. Gerace. 1992. The geology of Columbus' landfall: a field guide to the Holcoene geology of San Salvador, Bahamas, Field trip 3 for the annual meeting of the Geological Society of America, Cincinnati, Ohio, October 26-29, 1992. Ohio Division of Geological Survey Miscellaneous Report 2. 49 pp.

Carew, J.L., J.E. Mylroie, N.E. Sealey, M. Boardman, C. Carney, B. White, H.A. Curran & D.T. Gerace. 1992. The 6th Symposium on the Geology of the Bahamas, June 11-15, 1992, Field Trip Guidebook. 56 pp.

1993. Proceedings of the 6th Symposium on the Geology of the Bahamas, June 11-15, 1992. 222 pp.

Lawson, B.M. 1993. Shelling San Sal, an Illustrated Guide to Common Shells of San Salvador Island, Bahamas. San Salvador, Bahamas. Bahamian Field Station. 63 pp.

1994. The 7th Symposium on the Geology of the Bahamas, June 16-20, 1994, Abstracts and Program. 26 pp.

1994. Proceedings of the 5th Symposium on the Natural History of the Bahamas, June 11-14, 1993. 107 pp.

Carew, J.L. & J.E. Mylroie. 1994. Geology and Karst of San Salvador Island, Bahamas: a Field Trip Guidebook. 32 pp.

Godfrey, P.J., R.L. Davis, R.R. Smtih & J.A. Wells. 1994. Natural History of Northeastern San Salvador Island: a "New World" Where the New World Began, Bahamian Field Station Trail Guide. 28 pp.

Hinman, G. 1994. A Teacher's Guide to the Depositional Environments on San Salvador Island, Bahamas. 64 pp.

Mylroie, J.E. & J.L. Carew. 1994. A Field Trip Guide Book of Lighthouse Cave, San Salvador Island, Bahamas. 10 pp.

1995. Proceedings of the Seventh Symposium on the Geology of the Bahamas, June 16-20, 1994. 134 pp.

1995. Terrestrial and shallow marine geology of the Bahamas and Bermuda. Geological Society of America Special Paper 300.

1996. The 8th Symposium on the Geology of the Bahamas, May 30-June 3, 1996, Abstracts and Program. 21 pp.

1996. Proceedings of the 6th Symposium on the Natural History of the Bahamas, June 9-13, 1995. 165 pp.

1997. Proceedings of the 8th Symposium on the Geology of the Bahamas and Other Carbonate Regions, May 30-June 3, 1996. 213 pp.

Curran, H.A., B. White & M.A. Wilson. 1997. Guide to Bahamian Ichnology: Pleistocene, Holocene, and Modern Environments. San Salvador, Bahamas. Bahamian Field Station. 61 pp.

1998. The 9th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 4-June 8, 1998, Abstracts and Program. 25 pp.

Wilson, M.A., H.A. Curran & B. White. 1998. Paleontological evidence of a brief global sea-level event during the last interglacial. Lethaia 31: 241-250.

1999. Proceedings of the 9th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 4-8, 1998. 142 pp.

2000. The 10th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 8-June 12, 2000, Abstracts and Program. 29+(1) pp.

2001. Proceedings of the 10th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 8-12, 2000. 200 pp.

Bishop, D. & B.J. Greenstein. 2001. The effects of Hurricane Floyd on the fidelity of coral life and death assemblages in San Salvador, Bahamas: does a hurricane leave a signature in the fossil record? Geological Society of America Abstracts with Programs 33(4): 51.

Gamble, V.C., S.J. Carpenter & L.A. Gonzalez. 2001. Using carbon and oxygen isotopic values from acroporid corals to interpret temperature fluctuations around an unconformable surface on San Salvador Island, Bahamas. Geological Society of America Abstracts with Programs 33(4): 52.

Gardiner, L. 2001. Stability of Late Pleistocene reef mollusks from San Salvador Island, Bahamas. Palaios 16: 372-386.

Ogarek, S.A., C.K. Carney & M.R. Boardman. 2001. Paleoenvironmental analysis of the Holocene sediments of Pigeon Creek, San Salvador, Bahamas. Geological Society of America Abstracts with Programs 33(4): 17.

Schmidt, D.A., C.K. Carney & M.R. Boardman. 2001. Pleistocene reef facies diagenesis within two shallowing-upward sequences at Cockburntown, San Salvador, Bahamas. Geological Society of America Abstracts with Programs 33(4): 42.

2002. The 11th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 6th-June 10, 2002, Abstracts and Program. 29 pp.

2004. The 12th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 3-June 7, 2004, Abstracts and Program. 33 pp.

2004. Proceedings of the 11th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 6-10, 2002. 240 pp.

Martin, A.J. 2006. Trace Fossils of San Salvador. 80 pp.

2006. Proceedings of the 12th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 3-7, 2004. 249 pp.

2006. The 13th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 8-June 12, 2006, Abstracts and Program. 27 pp.

Mylroie, J.E. & J.L. Carew. 2008. Field Guide to the Geology and Karst Geomorphology of San Salvador Island. 88 pp.

2008. Proceedings of the 13th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 8-12, 2006. 223 pp.

2008. The 14th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 12-June 16, 2006, Abstracts and Program. 26 pp.

2010. Proceedings of the 14th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 12-16, 2008. 249 pp.

2010. The 15th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 17-June 21, 2010, Abstracts and Program. 36 pp.

2012. Proceedings of the 15th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 17-21, 2010. 183 pp.

2012. The 16th Symposium on the Geology of the Bahamas and Other Carbonate Regions, June 14-June 18, 2012, Abstracts with Program. 45 pp.

Irregular architechures by janetcmt's pictures

3

Irregular by gripspix (mostly off, health issues)

22 2

Cave pearls (Swabian Alb, Baden-Württemberg, Germany) by James St. John

2 1

"Cave formations" are properly called "speleothem", which refers to all secondary mineral deposits in caves. Most speleothem is composed of travertine (calcite or aragonite, CaCO3 - calcium carbonate) or gypsum (CaSO4·2H2O - hydrous calcium sulfate).

Seen here are aragonitic cave pearls, which are spherical to subspherical to irregularly-shaped, concentrically-layered, concretionary speleothem. They form as minerals precipitate around tiny loose grains in shallow cave pools that are continuously agitated by dripping water. Cave pearls are "supposed" to be loose grains, but they can become cemented to the substrate or to each other.

Locality: attributed to an unspecified limestone cave in the Swabian Alb, Baden-Württemberg, southern Germany (purchased at the Columbus Rock & Mineral Show many years ago)

Boobs & Bums by Western McGown Teacher's Workshop

Designer: Sharon Saknit

Hooked by: Sharon Saknit

Irregular Rice Varten by John Russell

6 1

Basmati is the best.

4Y4A3387 by francois f swanepoel

kramat of shaykh yusuf of makassar, macassar/faure, western cape

the buidling was designed by franklin kaye kendall

**********