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Flores is one of the Lesser Sunda Islands, an island arc with an estimated area of 14,300 km² extending east from the Java island of Indonesia. The population was 1,831,000 in the 2010 census and the largest town is Maumere. Flores is Portuguese (as well as Spanish) for "flowers".
Flores is located east of Sumbawa and Komodo and west of Lembata and the Alor Archipelago. To the southeast is Timor. To the south, across the Sumba strait, is Sumba and to the north, beyond the Flores Sea, is Sulawesi.
On 12 December 1992, an earthquake measuring 7.8 on the Richter scale occurred, killing 2,500 people in and around Maumere, including islands off the North coast.
HOMO FLORESIENSIS
In September 2004, at Liang Bua Cave in western Flores, paleoanthropologists discovered small skeletons that they described as a previously unknown hominin species, Homo floresiensis. These are informally named hobbits and appear to have stood about 1 m tall. The most complete individual (LB1) is dated as 18,000 years old.
HISTORY
Portuguese traders and missionaries came to Flores in the 16th century, mainly to Larantuka and Sikka. Their influence is still discernible in Sikka's language, culture and religion.
The Dominican order was extremely important in this island, as well as in the neighbouring islands of Timor and Solor. When in 1613 the Dutch attacked the Fortress of Solor, the population of this fort, led by the Dominicans, moved to the harbor town of Larantuka, on the eastern coast of Flores. This population was mixed, of Portuguese and local islanders descent and Larantuqueiros, Topasses (people that wear heats) or, as Dutch knew them, the 'Black Portuguese' (Swarte Portugueezen).
The Larantuqueiros or Topasses became the dominant sandalwood trading people of the region for the next 200 years. This group used Portuguese as the language for worship, Malay as the language of trade and a mixed dialect as mother tongue. This was observed by William Dampier, an English privateer visiting the Island in 1699:
These [the Topasses] have no Forts, but depend on their Alliance with the Natives: And indeed they are already so mixt, that it is hard to distinguish whether they are Portuguese or Indians. Their Language is Portuguese; and the religion they have, is Romish. They seem in Words to acknowledge the King of Portugal for their Sovereign; yet they will not accept any Officers sent by him. They speak indifferently the Malayan and their own native Languages, as well as Portuguese.
In 1846, Dutch and Portuguese initiated negotiations towards delimiting the territories but these negotiations led nowhere. In 1851 the new governor of Timor, Solor and Flores, Lima Lopes, faced with an impoverished administration, agreed to sell eastern Flores and the nearby islands to the Dutch in return for a payment of 200,000 Florins. Lima Lopes did so without the consent of Lisbon and was dismissed in disgrace, but his agreement was not rescinded and in 1854 Portugal ceded all its historical claims on Flores. After this, Flores became part of the territory of Dutch East Indies.
During World War II a Japanese invasion force landed at Reo on 14 May 1942 and occupied Flores.
After the war Flores became part of independent Indonesia.
ADMINISTRATION
Flores is part of the East Nusa Tenggara province. The island along with smaller minor islands are split into eight regencies (local government districts); from west to east these are: Manggarai Barat (West Manggarai), Manggarai Tengah (Central Manggarai), Manggarai Timur (East Manggarai), Ngada, Nagekeo, Ende, Sikka and Flores Timur (East Flores). Flores has 39.1% of the East Nusa Tenggara provincial population as of 2010, and the most Indonesians of all islands in the province.
It is the island with the 9th most Indonesians. Among all islands containing Indonesian territory, it is the 10th most populous after Java, Sumatra, Borneo, Sulawesi, New Guinea, Bali, Madura, Lombok, and Timor.
FLORA AND FAUNA
The west coast of Flores is one of the few places, aside from the island of Komodo itself, where the Komodo dragon can be found in the wild, and is part of Komodo National Park, a UNESCO World Heritage Site. Kelimutu National Park is the second national park designated on Flores to protect endangered species. The Flores giant rat is also endemic to the island, and Verhoeven's giant tree rat was formerly present. These giant rodents are considered examples of island gigantism.
Flores was also the habitat of several extinct dwarf forms of the proboscidean Stegodon, the most recent (Stegodon florensis insularis) disappearing approximately 12,000 years ago. It is speculated by scientists that limited resources and an absence of advanced predators made the few megafaunal species that reached the island subject to insular dwarfism.
CULTURE
There are many languages spoken on the island of Flores, all of them belonging to the Austronesian family. In the centre of the island in the districts of Ngada, Nagekeo, and Ende there is what is variously called the Central Flores Dialect Chain or the Central Flores Linkage. Within this area there are slight linguistic differences in almost every village. At least six separate languages are identifiable. These are from west to east: Ngadha, Nage, Keo, Ende, Lio and Palu'e, which is spoken on the island with the same name of the north coast of Flores. Locals would probably also add So'a and Bajawa to this list, which anthropologists have labeled dialects of Ngadha.
The peoples of Flores are almost entirely Roman Catholic Christians, whereas most other Indonesians are Muslim. As a consequence, Flores may be regarded as surrounded by a religious border. The prominence of Catholicism on the island results from its colonisation by Portugal. In other parts of Indonesia with significant Christian populations, such as the Maluku Islands and Sulawesi, the geographical divide is less rigid and Muslims and Christians sometimes live side by side. Flores thereby also has less religious violence that has sporadically occurred in other parts of Indonesia. There are several churches on the island.
TOURISM
The most famous tourist attraction in Flores is Kelimutu, a volcano containing three colored lakes, located in the district of Ende close to the town of Moni. These crater lakes are in the caldera of a volcano, and fed by a volcanic gas source, resulting in highly acidic water. The colored lakes change colors on an irregular basis, depending on the oxidation state of the lake from bright red through green and blue.
There are snorkelling and diving locations along the north coast of Flores, most notably Maumere and Riung. However, due to the destructive practice of local fishermen using bombs to fish, and locals selling shells to tourists, combined with the after effects of a devastating tsunami in 1992, the reefs have slowly been destroyed.
Labuan Bajo (on the western tip of Flores) is a town often used by tourists as a base to visit Komodo and Rinca. Labuanbajo also attracts scuba divers, as whale sharks inhabit the waters around Labuanbajo.
The Luba and Bena villages include traditional houses in Flores, Bena is also noted for its Stone Age megaliths.
Larantuka, on the isle's eastern end, is known for its Holy Week festivals.
ECONOMY
In addition to tourism, the main economic activities on Flores are agriculture, fishing and seaweed production. The primary food crops being grown on Flores are rice, maize, sweet potato and cassava, while the main cash crops are coffee, coconut, candle nut and cashew. Flores is one of the newest origins for Indonesian coffee. Previously, most Arabica coffee (Coffea arabica) from Flores was blended with other origins. Now, demand is growing for this coffee because of its heavy body and sweet chocolate, floral and woody notes.
WIKIPEDIA
The Atashgah of Isfahan is a Sassanid-era archaeological complex located on a hill of the same name about eight kilometers west of city center of Isfahan, Iran.
The hill, which rises about 210 meters above the surrounding plain, was previously called Maras or Marabin after a village near there, and it is by that name that the site is referred to by Arab historians.
One part of the complex, on the southern flank of the hill ( [show location on an interactive map] 32°38′53″N 51°34′13″E / 32.648124, 51.570339 (Atashgah complex, Isfahan, Iran)Coordinates: [show location on an interactive map] 32°38′53″N 51°34′13″E / 32.648124, 51.570339 (Atashgah complex, Isfahan, Iran)), are the remains of a citadel of about twenty buildings (or rooms within buildings), many of which—particularly those in the lower half of cluster—are however only evident as foundation traces. Several buildings in the cluster have a classic char taq "four arch" floor-plan, characteristic of Zoroastrian fire-temples of the 3rd century onwards and that are the actual atashgahs that housed sacred fires. Other buildings include what may have been storage rooms and living quarters for priests and affluent pilgrims. A tentative identification of the purpose of the ruins was first made in 1937 by Andre Godard,[1][2] but it was not until until 1960, when architect Maxine Siroux made the first drawings, that the site could be properly studied. Godard's identifications were subsequently confirmed by Klaus Schippman in 1971.[3]
Another feature of the complex are the remains of a tower-like circular building ( [show location on an interactive map] 32°38′55″N 51°34′15″E / 32.64854, 51.570801 (Burj-i Gurban, Isfahan, Iran)) on the very top of the same hill. This structure, which was once at least twenty meters high, is known by the local populace as the Burj-i Gurban, or Burj-i Kurban,[4] "Tower of Sacrifice," and appears to have been a military watch-tower with a flare that could be lit to warn of an approaching enemy (i.e. a beacon).[3]
In both cases, the remaining walls are of baked brick, held together with a clay-reed mixture. In the 10th century, the buildings were used by the Esmā'ili inhabitants of Isfahan to hide from tax collectors. The Arab historian Masudi visited the site around the same time, and records local tradition as having believed that the site was converted from one of idol worship to one of fire by "King Yustasf (i.e. Vishtaspa, the patron of Zoroaster) when he adopted the religion of the Magi."[4]
In 2002 archaeologist Alireza Jafari Zand published a report on pre-Islamic Isfahan in which he emphasizes the religious role of the complex, and with reference to radiocarbon dating suggests that the construction was Elamite (pre-6th century). A doctoral thesis suggests a "similarity" between the tower and an edifice in Qom known as the Chahak fire temple; the similarity—so the author—being that the building in Qom has a cylindrical structure at the top while the tower in Isfahan is based on a circular plan
The Atashgah of Isfahan is a Sassanid-era archaeological complex located on a hill of the same name about eight kilometers west of city center of Isfahan, Iran.
The hill, which rises about 210 meters above the surrounding plain, was previously called Maras or Marabin after a village near there, and it is by that name that the site is referred to by Arab historians.
One part of the complex, on the southern flank of the hill ( [show location on an interactive map] 32°38′53″N 51°34′13″E / 32.648124, 51.570339 (Atashgah complex, Isfahan, Iran)Coordinates: [show location on an interactive map] 32°38′53″N 51°34′13″E / 32.648124, 51.570339 (Atashgah complex, Isfahan, Iran)), are the remains of a citadel of about twenty buildings (or rooms within buildings), many of which—particularly those in the lower half of cluster—are however only evident as foundation traces. Several buildings in the cluster have a classic char taq "four arch" floor-plan, characteristic of Zoroastrian fire-temples of the 3rd century onwards and that are the actual atashgahs that housed sacred fires. Other buildings include what may have been storage rooms and living quarters for priests and affluent pilgrims. A tentative identification of the purpose of the ruins was first made in 1937 by Andre Godard,[1][2] but it was not until until 1960, when architect Maxine Siroux made the first drawings, that the site could be properly studied. Godard's identifications were subsequently confirmed by Klaus Schippman in 1971.[3]
Another feature of the complex are the remains of a tower-like circular building ( [show location on an interactive map] 32°38′55″N 51°34′15″E / 32.64854, 51.570801 (Burj-i Gurban, Isfahan, Iran)) on the very top of the same hill. This structure, which was once at least twenty meters high, is known by the local populace as the Burj-i Gurban, or Burj-i Kurban,[4] "Tower of Sacrifice," and appears to have been a military watch-tower with a flare that could be lit to warn of an approaching enemy (i.e. a beacon).[3]
In both cases, the remaining walls are of baked brick, held together with a clay-reed mixture. In the 10th century, the buildings were used by the Esmā'ili inhabitants of Isfahan to hide from tax collectors. The Arab historian Masudi visited the site around the same time, and records local tradition as having believed that the site was converted from one of idol worship to one of fire by "King Yustasf (i.e. Vishtaspa, the patron of Zoroaster) when he adopted the religion of the Magi."[4]
In 2002 archaeologist Alireza Jafari Zand published a report on pre-Islamic Isfahan in which he emphasizes the religious role of the complex, and with reference to radiocarbon dating suggests that the construction was Elamite (pre-6th century). A doctoral thesis suggests a "similarity" between the tower and an edifice in Qom known as the Chahak fire temple; the similarity—so the author—being that the building in Qom has a cylindrical structure at the top while the tower in Isfahan is based on a circular plan
The Atashgah of Isfahan is a Sassanid-era archaeological complex located on a hill of the same name about eight kilometers west of city center of Isfahan, Iran.
The hill, which rises about 210 meters above the surrounding plain, was previously called Maras or Marabin after a village near there, and it is by that name that the site is referred to by Arab historians.
One part of the complex, on the southern flank of the hill , are the remains of a citadel of about twenty buildings (or rooms within buildings), many of which—particularly those in the lower half of cluster—are however only evident as foundation traces. Several buildings in the cluster have a classic char taq "four arch" floor-plan, characteristic of Zoroastrian fire-temples of the 3rd century onwards and that are the actual atashgahs that housed sacred fires. Other buildings include what may have been storage rooms and living quarters for priests and affluent pilgrims. A tentative identification of the purpose of the ruins was first made in 1937 by Andre Godard, but it was not until until 1960, when architect Maxine Siroux made the first drawings, that the site could be properly studied. Godard's identifications were subsequently confirmed by Klaus Schippman in 1971.[3]
Another feature of the complex are the remains of a tower-like circular building ( [show location on an interactive map] 32°38′55″N 51°34′15″E / 32.64854, 51.570801 (Burj-i Gurban, Isfahan, Iran)) on the very top of the same hill. This structure, which was once at least twenty meters high, is known by the local populace as the Burj-i Gurban, or Burj-i Kurban,[4] "Tower of Sacrifice," and appears to have been a military watch-tower with a flare that could be lit to warn of an approaching enemy (i.e. a beacon).[3]
In both cases, the remaining walls are of baked brick, held together with a clay-reed mixture. In the 10th century, the buildings were used by the Esmā'ili inhabitants of Isfahan to hide from tax collectors. The Arab historian Masudi visited the site around the same time, and records local tradition as having believed that the site was converted from one of idol worship to one of fire by "King Yustasf (i.e. Vishtaspa, the patron of Zoroaster) when he adopted the religion of the Magi."[4]
In 2002 archaeologist Alireza Jafari Zand published a report on pre-Islamic Isfahan in which he emphasizes the religious role of the complex, and with reference to radiocarbon dating suggests that the construction was Elamite (pre-6th century). A doctoral thesis suggests a "similarity" between the tower and an edifice in Qom known as the Chahak fire temple; the similarity—so the author—being that the building in Qom has a cylindrical structure at the top while the tower in Isfahan is based on a circular plan
The Atashgah of Isfahan is a Sassanid-era archaeological complex located on a hill of the same name about eight kilometers west of city center of Isfahan, Iran.
The hill, which rises about 210 meters above the surrounding plain, was previously called Maras or Marabin after a village near there, and it is by that name that the site is referred to by Arab historians.
One part of the complex, on the southern flank of the hill , are the remains of a citadel of about twenty buildings (or rooms within buildings), many of which—particularly those in the lower half of cluster—are however only evident as foundation traces. Several buildings in the cluster have a classic char taq "four arch" floor-plan, characteristic of Zoroastrian fire-temples of the 3rd century onwards and that are the actual atashgahs that housed sacred fires. Other buildings include what may have been storage rooms and living quarters for priests and affluent pilgrims. A tentative identification of the purpose of the ruins was first made in 1937 by Andre Godard, but it was not until until 1960, when architect Maxine Siroux made the first drawings, that the site could be properly studied. Godard's identifications were subsequently confirmed by Klaus Schippman in 1971.
Another feature of the complex are the remains of a tower-like circular building on the very top of the same hill. This structure, which was once at least twenty meters high, is known by the local populace as the Burj-i Gurban, or Burj-i Kurban,"Tower of Sacrifice," and appears to have been a military watch-tower with a flare that could be lit to warn of an approaching enemy (i.e. a beacon).[3]
In both cases, the remaining walls are of baked brick, held together with a clay-reed mixture. In the 10th century, the buildings were used by the Esmā'ili inhabitants of Isfahan to hide from tax collectors. The Arab historian Masudi visited the site around the same time, and records local tradition as having believed that the site was converted from one of idol worship to one of fire by "King Yustasf (i.e. Vishtaspa, the patron of Zoroaster) when he adopted the religion of the Magi."[4]
In 2002 archaeologist Alireza Jafari Zand published a report on pre-Islamic Isfahan in which he emphasizes the religious role of the complex, and with reference to radiocarbon dating suggests that the construction was Elamite (pre-6th century). A doctoral thesis suggests a "similarity" between the tower and an edifice in Qom known as the Chahak fire temple; the similarity—so the author—being that the building in Qom has a cylindrical structure at the top while the tower in Isfahan is based on a circular plan
The Atashgah of Isfahan is a Sassanid-era archaeological complex located on a hill of the same name about eight kilometers west of city center of Isfahan, Iran.
The hill, which rises about 210 meters above the surrounding plain, was previously called Maras or Marabin after a village near there, and it is by that name that the site is referred to by Arab historians.
One part of the complex, on the southern flank of the hill , are the remains of a citadel of about twenty buildings (or rooms within buildings), many of which—particularly those in the lower half of cluster—are however only evident as foundation traces. Several buildings in the cluster have a classic char taq "four arch" floor-plan, characteristic of Zoroastrian fire-temples of the 3rd century onwards and that are the actual atashgahs that housed sacred fires. Other buildings include what may have been storage rooms and living quarters for priests and affluent pilgrims. A tentative identification of the purpose of the ruins was first made in 1937 by Andre Godard, but it was not until until 1960, when architect Maxine Siroux made the first drawings, that the site could be properly studied. Godard's identifications were subsequently confirmed by Klaus Schippman in 1971.
Another feature of the complex are the remains of a tower-like circular building on the very top of the same hill. This structure, which was once at least twenty meters high, is known by the local populace as the Burj-i Gurban, or Burj-i Kurban,"Tower of Sacrifice," and appears to have been a military watch-tower with a flare that could be lit to warn of an approaching enemy.
In both cases, the remaining walls are of baked brick, held together with a clay-reed mixture. In the 10th century, the buildings were used by the Esmā'ili inhabitants of Isfahan to hide from tax collectors. The Arab historian Masudi visited the site around the same time, and records local tradition as having believed that the site was converted from one of idol worship to one of fire by "King Yustasf (i.e. Vishtaspa, the patron of Zoroaster) when he adopted the religion of the Magi."[4]
In 2002 archaeologist Alireza Jafari Zand published a report on pre-Islamic Isfahan in which he emphasizes the religious role of the complex, and with reference to radiocarbon dating suggests that the construction was Elamite (pre-6th century). A doctoral thesis suggests a "similarity" between the tower and an edifice in Qom known as the Chahak fire temple; the similarity—so the author—being that the building in Qom has a cylindrical structure at the top while the tower in Isfahan is based on a circular plan
The Atashgah of Isfahan is a Sassanid-era archaeological complex located on a hill of the same name about eight kilometers west of city center of Isfahan, Iran.
The hill, which rises about 210 meters above the surrounding plain, was previously called Maras or Marabin after a village near there, and it is by that name that the site is referred to by Arab historians.
One part of the complex, on the southern flank of the hill , are the remains of a citadel of about twenty buildings (or rooms within buildings), many of which—particularly those in the lower half of cluster—are however only evident as foundation traces. Several buildings in the cluster have a classic char taq "four arch" floor-plan, characteristic of Zoroastrian fire-temples of the 3rd century onwards and that are the actual atashgahs that housed sacred fires. Other buildings include what may have been storage rooms and living quarters for priests and affluent pilgrims. A tentative identification of the purpose of the ruins was first made in 1937 by Andre Godard, but it was not until until 1960, when architect Maxine Siroux made the first drawings, that the site could be properly studied. Godard's identifications were subsequently confirmed by Klaus Schippman in 1971.
Another feature of the complex are the remains of a tower-like circular building on the very top of the same hill. This structure, which was once at least twenty meters high, is known by the local populace as the Burj-i Gurban, or Burj-i Kurban,"Tower of Sacrifice," and appears to have been a military watch-tower with a flare that could be lit to warn of an approaching enemy.
In both cases, the remaining walls are of baked brick, held together with a clay-reed mixture. In the 10th century, the buildings were used by the Esmā'ili inhabitants of Isfahan to hide from tax collectors. The Arab historian Masudi visited the site around the same time, and records local tradition as having believed that the site was converted from one of idol worship to one of fire by "King Yustasf (i.e. Vishtaspa, the patron of Zoroaster) when he adopted the religion of the Magi."[4]
In 2002 archaeologist Alireza Jafari Zand published a report on pre-Islamic Isfahan in which he emphasizes the religious role of the complex, and with reference to radiocarbon dating suggests that the construction was Elamite (pre-6th century). A doctoral thesis suggests a "similarity" between the tower and an edifice in Qom known as the Chahak fire temple; the similarity—so the author—being that the building in Qom has a cylindrical structure at the top while the tower in Isfahan is based on a circular plan
Located at 407 16th Street, this commercial structure features elements manufactured by the Mesker Bros. Iron Works of Saint Louis.
Canyon is located in the Texas Panhandle, just south of Amarillo and west of Palo Duro Canyon. It serves as the seat of Randall County.
Located in downtown Liberal, Kansas at 303 North Kansas Avenue, this lovely Art Deco hotel was designed by Ellis Charles. It was built in 1929.
Located at the east end of the hotel, opening out onto a deep, high-ceilinged wrap-around piazza that overlooked a 200 foot drop down to the river below, this room was used for nightly socializing and various entertainments or parties.
The room is 45 feet square and used "tubular lumber" to support the four stories of hallways and guest rooms located directly above it. When the old hotel was sold to the Franciscan sisters in 1899, it appears that most of the original Victorian furnishings and fixtures were still in place. The bronze and crystal gasoliers, Brussels carpet, marble mantels with enormous gilded mirrors above, horsehair seating with antimacassars, and crenelated bookcases lining the walls were considered quite elegant at the time the hotel was built. Evidently much of this furniture came from the 1852 hotel. A good deal of the furnishings were saved from the slow moving fire that destroyed that first building and were then put into storage until this newer hotel was complete, when it was all moved back in, and there it apparently remained for a surprisingly long time.
Located in Roberto Sánchez Vilella Minillas Government Center inaugurated in 1973 under the first administration of governor Rafael Hernández Colón, but construction began under the administration of former governor Luis A. Ferré in 1969.
Located on the Big Island of Hawaii at 11,135 ft (3397 m). It was an awesome drive up the dirt road! Where else can you play in the snow and lay on the beach all in one day? Pretty Cool!
Located deep in the Nantahala National Forest of North Carolina, not far from the South Carolina border.
Located in the heart of the City, found on the banks of the long lost river Walbrook, a Roman temple to Mithras. Built in 240AD and used for 80 years it was lost to history until the 1950's and when Bloomberg built their headquarters here it was re-excavated (60-70,000 artefacts found) and reinstated as near to the original site as possible. Free and well worth seeing it was open on Christmas Eve.
Located within the Jackson Ward Historic District, Richmond, VA, the brick two story with raised basement by three bay, Italianate townhouse was built in the mid 1800’s. Even with alterations to the doors and windows, the structure remains noteworthy with its ornate metal window hoods. Also noted is the decorative cast iron along the roof line over a patterned slate mansard roof.
Located across the shore from Emmons Blvd on the north end of the city, Fighting Island was a strategic point during the 1700s, as the French used it as an outpost to attack British armies. Prize fights were also held here during the late 1800s, and attempts were made (as seen here) to turn the island into a resort. The name of the hotel pictured is not known. (Daryl Puckett collection)
Located in the Cox’s Bazar Wind Project area, this striking red and white striped bridge stands as a gateway to innovation and natural beauty. A perfect blend of architecture and renewable energy landscapes.
Located at 921 Central Avenue, the New Opera House was built in 1894 by William Dorrum. It was individually listed on the National Register of Historic Places in 1988. It later became a contributing property to the Auburn Historic District, which was listed in 2014.
Auburn is a lovely community located in southeastern Nebraska. It serves as the Nemaha County seat.
Located in front of the Montgomery County Courthouse in downtown Montgomery
General Lemuel Montgomery was a military officer killed at the Battle of Horseshoe Bend in the War of 1812. He is the namesake for Montgomery County, Alabama while the city of Montgomery, Alabama was named for Revolutionary War General Richard Montgomery. I would have just naturally assumed that the county and the city shared the same namesake, but they do not.
The Perito Moreno Glacier is a glacier located in the Los Glaciares National Park in southwest Santa Cruz province, Argentina. It is one of the most important tourist attractions in the Argentine Patagonia.
The 250 km2 (97 sq mi) ice formation, and 30 km (19 mi) in length, is one of 48 glaciers fed by the Southern Patagonian Ice Field located in the Andes system shared with Chile. This icefield is the world's third largest reserve of fresh water.
The Perito Moreno glacier, located 78 kilometres (48 mi) from El Calafate, was named after the explorer Francisco Moreno, a pioneer who studied the region in the 19th century and played a major role in defending the territory of Argentina in the conflict surrounding the international border dispute with Chile.
El glaciar Perito Moreno es una gruesa masa de hielo ubicada en el departamento Lago Argentino de la provincia de Santa Cruz, en el sudoeste de la Argentina, en la región de la Patagonia.
Este glaciar se origina en el campo de hielo Patagónico Sur. En su descenso, alcanza el brazo Sur del lago Argentino, con un frente de 5 km de longitud, aflorando sobre el agua con una altura de unos 60 m.
Gracias a su constante avance, represa las aguas del brazo Rico de dicho lago, lo cual genera un desnivel con respecto al resto del lago de hasta 30 m. Por la presión de esta masa líquida se producen filtraciones en el hielo las que crean un túnel con una bóveda de más de 50 m la que finalmente se derrumba, en un inusual espectáculo natural, fácilmente presenciable por turistas, por lo que es el máximo atractivo del Parque Nacional Los Glaciares, el cual integra.
Su nombre hace honor a Francisco Moreno, director del museo de la Sociedad Científica Argentina y activo explorador de la zona austral de ese país.
Located on the same property as Old Bryce, this building opened in the mid-70's and closed in 2003. It's equally as creepy as its counterpart at this point.
Located at an elevation of 10,152 feet, Leadville is the highest incorporated city in the United States. Founded in 1877 as a silver mining town, Leadville was at one time the second largest city in Colorado, after Denver. Many of the historic mining era building still exist today.
Located on the Silk Road, the city has long been a center of trade, scholarship, culture, and religion.
The historic center of Bukhara, which contains numerous mosques and madrassas, has been listed by UNESCO as one of the World Heritage Sites.
Ethnic Tajiks constitute the majority in Bukhara.
en.wikipedia.org/wiki/Buxoro
Located near Perth in Scotland Scone Palace is a category A listed historic house. It is built of red sandstone with a castellated roof and it is one of the finest examples of late Georgian Gothic style in the United Kingdom.
For over 400 years the Palace has been home to the Earls of Mansfield and still is today.