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Speedwell (Veronica) is a genus of plants that, according to molecular biological studies, belongs to the plantain family (Plantaginaceae). In older literature it is usually still listed under the figwort family (Scrophulariaceae) or as a separate family of the speedwell family (Veronicaceae). With up to 450 species, the genus Veronica is very species-rich. There are also numerous representatives in Central Europe. The German-language generic name Ehrenpreis comes from the appreciation of the Wald-Ehrenpreis (Veronica officinalis) in naturopathy: "To him be honor and prize as vera unica medicina, the only true remedy". [1]
Gelbe Ringelblume sie hehört indie Familie der Korbblütler, aus Teilen der Pflanze werden zum Beispiel Salben hergestellt, ihre Blätter findet man in Kräutertees die gelbe Farbe wird in der Lebensmittelindustrie eingesetzt.
"In der Naturheilkunde werden die getrockneten ganzen, bzw. die zerkleinerten Blütenkörbchen, oder die getrockneten Zungenblüten verwendet. Verabreicht werden sie in Form von Teeaufgüssen, wässrigen Auszügen, Tinkturen, Extrakten und Salben. Präparate werden zur äußerlichen Anwendung bei Hautentzündungen, zur Wundheilung, bei Quetschungen, Furunkeln und Ausschlägen angeboten. Bei Magen- und Darmgeschwüren und bei Menstruationsbeschwerden werden sie innerlich angewendet."
Yellow marigold belongs to the family of composite flowers, parts of the plant are used to make ointments, its leaves are found in herbal teas, the yellow colour is used in the food industry.
"In naturopathy, dried whole or crushed flower heads or dried tongue flowers are used. They are administered in the form of tea infusions, aqueous extracts, tinctures, extracts and ointments. Preparations are offered for external use in case of skin inflammations, wound healing, bruising, boils and rashes. They are used internally for stomach and intestinal ulcers and menstrual cramps".
Le souci jaune appartient à la famille des fleurs composites, certaines parties de la plante sont utilisées pour la fabrication de pommades, ses feuilles se retrouvent dans les tisanes, la couleur jaune est utilisée dans l'industrie alimentaire.
"En naturopathie, on utilise des fleurs séchées entières ou écrasées ou des fleurs séchées de la langue. Ils sont administrés sous forme de tisanes, d'extraits aqueux, de teintures, d'extraits et de pommades. Des préparations pour usage externe sont proposées en cas d'inflammations cutanées, de cicatrisation, d'ecchymoses, de furoncles et d'éruptions cutanées. Ils sont utilisés en interne pour les ulcères d'estomac et d'intestin et les crampes menstruelles".
Weissdorn in herbstlicher Färbung, die Beeren sind überwiegend gereift. Weissdorn wird in der Naturheilkunde als medizinische Pflanze genutzt, deren Extraktne man herzstärkende und -beruhigende Wirkungen nachsagt.
Hawthorn in autumnal colors with maturating berries. Hawthorn is also used in naturopathy, the ingredients are supposed to have cardiotonic effects.
Auf meiner Suche nach Farben entdeckte ich Hamamelis-Zaubernuss, einen Strauch mit zarten Blüten (die Blütezeit ist Januar-März) von wunderschöner, intensiv gelber Farbe. Die Blüten sehen für mich wie eine Art lustiges, schlafendes Insekt aus...
Die Zaubernuss wird in der Naturheilkunde, Dermatologie und Kosmetik verwendet, weil sie hervorragende entzündungshemmende Eigenschaften hat (Haut und Schleimhäute)
The color of February
In my search for colors, I discovered Hamamelis-witch hazel, a shrub with delicate flowers (the blooming season is January-March) of a beautiful, intense yellow color. The flowers look to me like some kind of funny, sleeping insect.....
Witch hazel is used in naturopathy, dermatology and cosmetics because it has excellent anti-inflammatory properties (skin and mucous membranes)
In der Schulmedizin wird Klatschmohn (Papaver rhoeas) nicht verwendet, da seine Wirkung nie wissenschaftlich nachgewiesen wurde. In der Naturheilkunde hingegen wird er immer noch zur Beruhigung und als schlafförderndes Mittel angewendet. Aber auch bei Husten, Heiserkeit und Hautproblemen findet er Anwendung.
Corn poppy (Papaver rhoeas) is not used in conventional medicine because its effect has never been scientifically proven. In naturopathy, on the other hand, it is still used for calming and as a sleep-inducing agent. But it is also used for coughs, hoarseness and skin problems.
"Et je sens que je tombe et je sens que je tombe..."
Extrait d'une chanson de Françoise Hardy "mon amie la rose"
Eurêka ! Je viens de trouver son nom ! (Merci au moteur de recherche Bing !)
Le Common Evening Primrose (Oenothera biennis) est une plante impressionnante qui attire immédiatement l'œil en raison de ses fleurs jaunes. Cette plante est originaire d'Amérique du Nord et s'est maintenant également établie en Europe. Il pousse jusqu'à 1,5 mètre de haut et préfère les emplacements ensoleillés avec des sols pauvres en nutriments.
Les fleurs du Common Evening Primrose s'ouvrent généralement le soir et fleurissent tout au long de la nuit, ce qui les rend particulièrement populaires auprès des pollinisateurs nocturnes. Les graines de la plante contiennent des huiles précieuses qui sont valorisées dans la naturopathie.
En plus de ses stimuli visuels, le Common Evening Primrose offre également de nombreux avantages pour la santé. L'huile d'onagre obtenue à partir des graines est utilisée, entre autres, pour soulager les maladies de la peau et pour soutenir les affections hormonales.
‘see the God who created me, he makes me bow my head, and I feel myself falling, and I feel myself falling...’
Excerpt from a song by Françoise Hardy, ‘Mon amie la rose’ (My friend, the rose)
Eureka! I've just found its name! (Thanks to the Bing search engine!)
The Common Evening Primrose (Oenothera biennis) is an impressive plant that immediately catches the eye with its yellow flowers. This plant is native to North America and has now also established itself in Europe. It grows up to 1.5 metres tall and prefers sunny locations with nutrient-poor soil.
The flowers of the Common Evening Primrose usually open in the evening and bloom throughout the night, making them particularly popular with nocturnal pollinators. The seeds of the plant contain valuable oils that are valued in naturopathy.
In addition to its visual appeal, the common evening primrose also offers numerous health benefits. Evening primrose oil obtained from the seeds is used, among other things, to relieve skin conditions and support hormonal disorders.
Crataegus - Weissdorn
The fruit extracts are used as a heart tonic drug in naturopathy
Lower Rhine region, Germany
Die Weissdornextrakte werden in der Naturheilkunde als herzstärkendes Medikament angewendet
Im Herrenbusch, Niederrhein bei Lank-Latum
Die Große Nachtkerze (Oenothera biennis) ist eine vielseitige Pflanze mit gelben Blüten, die abends blühen und Bienen sowie Schmetterlinge anziehen. Sie gilt als Heilpflanze und ihre Wurzel liefert wertvolles Nachtkerzenöl. Die medizinische Anwendung reicht von Hautpflege bis zur Naturheilkunde.
The evening primrose (Oenothera biennis) is a versatile plant with yellow flowers that bloom in the evening and attract bees and butterflies. It is considered a medicinal plant and its root provides valuable evening primrose oil. Medical applications range from skin care to naturopathy.
Hydrotherapy, formerly called hydropathy, is a part of medicine and alternative medicine, in particular of naturopathy, occupational therapy and physiotherapy, that involves the use of water for pain relief and treatment.
Die Hydrotherapie ist die methodische Anwendung von Wasser zur Behandlung akuter oder chronischer Beschwerden, zur Stabilisierung von Körperfunktionen, zur Vorbeugung, zur Rehabilitation und/oder zur Regeneration.
Thuy Xuan – Village of Incense Stick Makers near Huế
Frankincense has been burned for religious and ritual purposes for thousands of years and has a spicy, balsamic scent. In addition to its use as incense, the essential oil extracted from it is also used in naturopathy and cosmetics for its soothing and nourishing properties.
Laila was glad to be stranger number 331 as she is 31 years old. She is doing a masters degree in osteopathy and naturopathy in London. There is a lot of sitting involved in Laila's studies. She likes to keep healthy by cycling and with yoga.
When she has finished studying Laila plans to enjoy more of the British countryside. She will begin by spending around six weeks walking some of the coastal paths in the South West of England. After this she wants to buy a campervan and explore more of the country, for about a year, taking a bicycle too.
One of the things that Laila plans to do is to swim in all the lakes of the lake district. I told her that they are very cold. Especially Coniston Water, which is very deep. Laila didn't mind. She will get a thin wet suit.
When I first met Laila, she was photographing her mother and brothers, at a seat half way up Glastonbury tor. I offered to photograph all of them. Laila thanked me. I took the photo and asked if it would be OK to take her photo for my project. I liked her hat and style. Laila agreed with a smile. I said that I would like to take the photo at the top of the tor (where they were heading anyway) and that I could photograph them all there too.
It was Laila's hat that drew me to her initially. I had walked past her on my way down the tor and decided to go back as I watched her photographing the rest of her family. When we reached the top of the tor, Laila sat and chatted with me for a few minutes before I started to take some photos. We tried portraits with different backdrops and a couple of locations before we called the rest of the party back for group photos.
Thank you Laila for agreeing to be in my project. It was good to meet you. Best wishes for your studies and beyond.
You can view more portraits and stories by visiting The Human Family
This cute piece adorns the corner of the Artemis Lehrinstitu office building at the corner of Hermann-Sack Str & Sendlinger. Artemis is an alternative medicine practitioner.
Aetemis offers training for naturopaths (general), non-medical practitioners limited in the field of psychotherapy, training as nutritionist and various other interesting seminars in the field of naturopathy.
In der Antike war das Veilchen sogar eine heilige Blume. Es war dem Gott Pan geweiht und zu Ehren des Saturn wurden Veilchenkränze auf dem Kopf getragen.
In der heutigen Naturheilkunde wird das Veilchen vorwiegend bei Beschwerden der Atemwege, z.B. Husten und Bronchitis eingesetzt.
In antiquity the violet was even a sacred flower. It was consecrated to the god Pan and, in honor of Saturn, violet wreaths were worn on the head.
In today's naturopathy, the violet is predominantly associated with ailments of the respiratory tract, e.g. Cough and bronchitis.
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I'm experiencing a sort of death.
Each day I feel dying a bit more, though deep inside I feel like flames that are consuming me are also giving birth to a new life. I'm studying naturopathy and traditional Chinese medicine which says that life is a circle, you die just to be born again, you have to experience that path to start a new cycle and fortunately in my element (wood) to start new is very easy. Wood can be burnt but in a month you'll see a new blossom coming out from ashes. Wood is Spring in TCM, so I'm waiting for my spring to begin.
I wish this image can be of any help to all those who are going through something similar.
Country Health Tip - My dear friends, Let's talk about Benefits of Ayurvedic Medicine The attention of the people towards Ayurveda and other medical systems like Naturopathy has become more noticeable, and Ayurveda has always been especially interested in Ayurveda. Not only this, it is a great way to treat diseases, but it is the best science of a whole living method. Then we will give you a closer insight into our every post. So let's start our journey towards Ayurveda and Indian medicine
Vishwa Shanti Yoga School ( Shobahana Yog Sadan) offers one and two weeks Yoga Retreats. The course includes Asanas, Pranayama Meditation Practice, Wellness – Nutritive and Preventive Health Care Classes, Ayurveda Massages, Naturopathy, Detoxification and Spirituality. Practitioners also have chances to experience the Himalayan trek and river rafting (as per the availability). Natural vegetarian food and comfortable accommodation are added benefit to practice Yoga in full sense.
Yoga Teacher Training in India
Shobhana Yog Sadan || Yoga Teacher Training in India || Yoga Teacher Training in Rishikesh || 100 Hour Yoga Teacher Training in India || 200 Hour Yoga Teacher Training in India || 300 Hour Yoga Teacher Training in India || 500 Hour Yoga Teacher Training in India || Yoga Retreats in India || Yoga Courses for Beginners in India || Ayrveda Retreats in India
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Stranger #52 – Babou
Babou works as a fundraiser for Amnesty international. Her story with Amnesty goes back a long way. When she was 19 as she was just exiting the carnival, she got to talking with a fundraiser for Amnesty and became a contributor to Amnesty International’s cause. Babou remained a contributor for years. Eventually she had to cancel but then the opportunity came up for her to become a fundraiser for them. “It’s like coming full circle.” Babou works in order to pay for her studies in Naturopathy, which aims to heal through natural means, which can be aromatherapy, gemmotherapy. I asked Babou what advice she’d give to her younger self: “Don’t regret anything. Everything has a meaning, it’ll make sense someday.” I asked her what gets her up in the morning when she doesn’t have to: “My dog, whom I love, knowing I’ll cuddle with him.”
Babou took the time to walk and talk with me after she’d been working all day and while curfew was drawing near. Since meeting Babou, I have seen her and her co-workers pretty much every day for a few weeks. I learned from them, day after day. Cheering with them when they had a good day, sympathising with them when they had a difficult one, seeing them pull together and support one another. I’m grateful not only that I got to meet Babou as a stranger but that she isn’t a stranger any more. Thank you for your kindness and your humanity.
Thank you very much Babou!
This picture is #52 in my 100 strangers project. Find out more about the project and see pictures taken by other photographers at the 100 Strangers Flickr Group page
This is my 47th submission to the Human Family Group. To view more street portraits and stories visit The Human Family Flickr Group page
Babou est recruteuse de dons pour Amnesty international. Son histoire avec Amnesty dure depuis des années. Lorsqu’elle avait 19 ans, Babou sortait du carnaval, elle a parlé avec un recruteur de dons pour Amnesty et est devenue donatrice pour leur cause. Babou est restée donatrice pendant plusieurs années avant de ne plus pouvoir le faire. L’opportunité de devenir recruteuse de dons s’est présentée. “C’est comme boucler la boucle.” Babou travaille pour payer ses études de naturopathie, qui cherche à soigner par des moyens naturels dont l’aromathérapie et la gemmothérapie. J’ai demandé à Babou quel conseil elle aimerait se donner à elle même quand elle était plus jeune: “Rien regretter. C’est pas du temps perdu.” Je lui ai également demandé ce qui la fait sortir du lit lorsqu’elle n’a aucune obligation le matin. “Mon chien que j’adore. Lui faire des câlins.”
Depuis que j’ai rencontré Babou, j’ai eu la chance de la voir et de voir ses collègues presque tous les jours pendant plusieurs semaines. J’ai appris avec eux chaque jour. Célébrant leurs succès avec eux les bons jours, compatissant avec eux les jours plus difficiles. Je les ai vu se serrer les coudes, se soutenir les uns les autres. Je suis reconnaissant d’avoir rencontré Babou en tant qu’inconnue mais encore plus reconnaissant du fait qu’elle ne soit plus une inconnue pour moi. Merci pour ta gentillesse et ton humanité.
Merci beaucoup Babou!
Cette photo est la #52 dans mon projet 100 strangers. Apprenez-en plus au sujet du projet et visionnez les photos prises par d’autres photographes sur la page Flickr du groupe 100 Strangers
C’est ma 47ème participation au groupe The Human Family. Pour voir plus de portraits de rue et d’histoires, visitez la page Flickr du groupe The Human Family
September berries on the island :)
Daytrip near Oslo.
From Wiki;
Solanum dulcamara, also known as bittersweet, bittersweet nightshade, bitter nightshade, blue bindweed, climbing nightshade, fellenwort, felonwood, poisonberry, poisonflower, scarlet berry, snakeberry[1][2][3], trailing bittersweet, trailing nightshade, violet bloom, or woody nightshade, is a species of vine in the potato genus Solanum, family Solanaceae. It is native to Europe and Asia, and widely naturalised elsewhere, including North America, where it is an invasive problem weed. It occurs in a very wide range of habitats, from woodlands to scrubland, hedges and marshes. It is an invasive species in the Great Lakes region and was first spotted in 1843[4].
Bittersweet is a semi-woody herbaceous perennial vine, which scrambles over other plants, capable of reaching a height of 4 m where suitable support is available, but more often 1-2 m high. The leaves are 4-12 cm long, roughly arrowhead-shaped, and often lobed at the base. The flowers are in loose clusters of 3-20, (1-1.5 cm) across, star-shaped, with five purple petals and yellow stamens and style pointing forward. The fruit is an ovoid red berry about 1 cm long, soft and juicy, poisonous to humans and livestock but edible for birds, which disperse the seeds widely. As with most Solanum species, the foliage is also poisonous to humans.
Bittersweet is used in naturopathy and herbalism. Its main usage is for conditions that have an impact on the skin, mucous membrane and the membrane (synovial membrane) around the joints. Bittersweet is considered by some to be a herbal remedy for treating herpes and allergies.
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A DIFFERENT KISS*
Photo impressions of the 1920s
Photo: Lebensreform, ca. 1920.
"Lebensreform (life reform) was a social movement in late 19th-century and early 20th-century Germany and Switzerland that propagated a back-to-nature lifestyle, emphasizing among others health food/raw food/organic food, nudism, sexual liberation, alternative medicine"
en.wikipedia.org/wiki/Lebensreformensreform )
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29.11.2019: A DIFFERENT KISS*
Lust, creation and resistance in the 1920s
Experimental lecture, performance, show and party
by Wolfgang Sterneck
@ KitKat-Club - Berlin.
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30.01.2020: A DIFFERENT KISS*
1920s-Photo-Exhibition
Curated by Amy Daublebsky & Wolfgang Sterneck
@ The House of Red Doors,
Salon zur wilden Renate - Berlin.
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xx.xx.2021 - A DIFFERENT KISS*
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Vishwa Shanti Yoga School ( Shobahana Yog Sadan) offers one and two weeks Yoga Retreats. The course includes Asanas, Pranayama Meditation Practice, Wellness – Nutritive and Preventive Health Care Classes, Ayurveda Massages, Naturopathy, Detoxification and Spirituality. Practitioners also have chances to experience the Himalayan trek and river rafting (as per the availability). Natural vegetarian food and comfortable accommodation are added benefit to practice Yoga in full sense.
Yoga Teacher Training in India
Shobhana Yog Sadan || Yoga Teacher Training in India || Yoga Teacher Training in Rishikesh || 100 Hour Yoga Teacher Training in India || 200 Hour Yoga Teacher Training in India || 300 Hour Yoga Teacher Training in India || 500 Hour Yoga Teacher Training in India || Yoga Retreats in India || Yoga Courses for Beginners in India || Ayrveda Retreats in India
Yoga Teacher Training in India || 200 Hour Yoga Teacher Training in India || 300 Hour Yoga Teacher Training in India || 500 Hour Yoga Teacher Training in India || Yoga Retreats in India || Yoga Courses for Beginners in India || Yoga Teacher Training in Rishikesh || 200 Hour Yoga Teacher Training in Rishikesh || 300 Hour Yoga Teacher Training in Rishikesh || 500 Hour Yoga Teacher Training in Rishikesh
J Thai Spa and Naturopathy is a leading massage and beauty spa in Jaipur, Rajasthan. It provides best spas and massage services in Jaipur.
castleford watermill
The history of Allinson
The story begins with a Victorian doctor named Thomas Richard Allinson. Born in 1858 near Manchester, he qualified in medicine at the age of just 21.
From the start he took a keen interest in nutrition and, only a few years into his career, adopted Naturopathy. This form of medicine avoids drugs and encourages the consumption of natural foods. His ideas also became known as ‘hygienic’ or ‘Allinsonian’ medicine.
Dr Allinson went on to establish a practice in London, through which he promoted healthy eating. He placed particular emphasis on vegetarianism and the benefits of wholemeal flour in bread.
However, in those days such views were extremely radical and were to set him on a collision course with the medical establishment. The Royal College of Physicians doubted his theories and resented his publicising them. In 1892 matters came to a head and he was struck off the medical register. But he wouldn’t let that stop him pursuing his interest. After all, he didn’t need to be a doctor to make bread.
Ever since the industrial revolution nearly all flour was produced using roller mills. This refined the flour to such a degree that valuable nutrients and fibre were lost. Convinced of the value of whole wheat, Allinson purchased his own stone-grinding flour mill in Bethnal Green, London. He then set up The Natural Food Company under the slogan ‘Health without medicine’, and began baking bread his way.
The Allinson brand
The nutritional value of wholemeal bread was finally accepted by the Government during the First World War, when Allinson was in his 50s. He was even offered reinstatement to the General Medical Council. However he turned it down. After all, he’d found a new outlet for his ideas on nutrition.
With official acceptance that wholemeal was good for the nation’s health, demand for Allinson’s flours increased dramatically, and his company continued to expand after his death in 1918. Further Allinson flour mills were soon opened in Newport, Monmouthshire and Castleford, Yorkshire.
His legacy, the Allinson brand, became a byword for wholesome high-quality flour, which in turn produces wholesome, tasty and nutritious bread. This still remains so to this day.From The Times
August 2, 2008
Kevin McCloud’s big town plan for Castleford
Kevin McCloud’s latest grand design is to inject new life into the town of Castleford. Our correspondents assesses the results
Tom Dyckhoff
We thought ’old on, they’ll come with their TV cameras and MDF messing the place up. Well no, you’re not, and that’s that.” Rheta Davison wasn’t, at first, looking forward to the arrival of Kevin McCloud. Reality TV hasn’t had the best press, so when Channel 4 and Talkback, the makers of McCloud’s hit TV series Grand Designs, turned up in 2003 to film the regeneration of Davison’s home town of Castleford, West Yorkshire, a run-down former coal-mining town, you could forgive locals for being a tad sceptical.
Davison, a no-nonsense, call-a-spade-a-spade lady of the kind only Yorkshire produces, has lived here all her life. She now runs her estate’s community group. “You’ve got to remember Cas has been promised things time and again,” she explains. “We’ve all been through times. My husband was made redundant, which is why we ended up here [on the council estate] with four kids to bring up. The place is full of scars, bad scars an’ all. We all just thought they’d do some cheap makeover, make us northerners out to be idiots and disappear and that would be that.”
How wrong she was. This was no instant makeover. “The Castleford Project” became a joke in TV circles. Heard the one about the channel that thought it could film eight building projects from scratch in, er, two years? Have they never watched Grand Designs?
“I think I was the only one to say, you know it takes two years just to design and build a house,” says McCloud. “And you want to regenerate a town? Mad, just mad. TV people think that if they say two years real life will just fit in.”
Five years on, though, and the project is not only finished but ready for broadcast. The idea is simple, says McCloud: “Can design save a failing town?” Talkback “interviewed” many contenders left behind by Britain’s so-called urban renaissance, but selected Castleford for its community spirit. The town may have above-average stats for teenage pregnancy and below-average ones for educational attainment, but, says McCloud “the locals really had drive”.
“There is a version of events that nothing was happening here till Channel 4 turned up with their magic dust,” says Wakefield Council’s leader, Peter Box, “but that’s nonsense.” Two decades on, Glasshoughton colliery has been replaced by the giant Xscape indoor dry ski slope, employing more people than the pit – many of them new arrivals, mind you – and surrounded by retail sheds, a multiplex, a new Asda and rising new suburban homes. At the junction of the M62 and M1, Castleford is rebranding itself as a commuter ’burb for émigrés from Leeds. But its existing residents weren’t without ideas either.
All Davison and her community group wanted was a play area. “Children have a right to be heard in a community,” she says. “They’re no less clever here than anywhere else. It’s just that they’ve got no aspirations. They’re born into families with no jobs.” Talkback selected Cutsyke’s “playforest”, and seven other projects, large and small: a new underpass to the town centre replacing a grotty alley beneath the railway; a new “village green” in the former pit village of New Fryston; a newly landscaped market area; a new town centre gallery; a new pedestrian bridge across the Aire, and improvements such as new bollards and traffic calming around Wilson Street. These were partnered with eight teams of designers, with all decisions to be made by the locals and community champions, and let the cameras roll.
Five years later, the physical results are impressive. Talkback attracted serious talent. On the steering committees are leading lights such as Roger Zogolovitch, one of Britain’s most influential, design-led developers, and Peter Rogers, brother of Richard and the founding CEO of developers Stanhope. Architects included rising stars such as DSDHA and Hudson Architects, plus international luminaries including Martha Schwartz.
Schwartz’s new village green gleams – even if its avant-garde angles and artfully rusted bollards by Antony Gormley seem grandiose for the edge of town. Renato Benedetti’s £4.8 million footbridge is an astonishing tour de force, its steel, serpentine curves daintily tiptoeing across the torrent of the Aire. Locals swarm across day and night, says its community champion, Wendy Rayner. “When you get to the middle of the bridge, you’re not in Castleford, you are somewhere else. You meet your friends. They’ve started having picnics on it. Nobody ever had picnics here before. We’ve got kingfishers, cormorants, mallard ducks and water-hens. They’re pulling pike out the river. It’s a living museum. Kids his age,” she nods to her grandson, Thomas, “they don’t even know what a lump of coal is.”
The smaller projects are just as influential. The new underpass beneath Tickle Cott Bridge cost only a couple of hundred thousand pounds, but for that, DSDHA delivered a piece of sophisticated concrete geometry, which, says the architect Deborah Saunt, “is about cheering up those spots planning usually forgets about”. And the impact on all participants is palpable. But there are, of course, naysayers. As I gawp at Benedetti’s bridge, a man comes up and literally spits on it – “Bloody waste of money” – before hurtling off. “Ah, you always get ’em. Bloody moaners,” Davison says. “Don’t put the effort in. Where would you rather the money went? Wakefield
www.clickconnectgo.com/palampur-kangra-valley/
[caption id="attachment_1360" align="alignleft" width="1024"] Palampur[/caption]
Amidst the commercial hill stations in Himachal, there’s a serene town ‘Palampur’ located at an elevation of 4829 ft on the gentle slopes of Kangra valley. The town got its first share of publicity when Aamir’s kissable movie Raja Hindustani was shot in Palampur. The effect of which is seen even today; "Pardesi Pardesi Jaana Nahi" song is still the favourite pick in busses and taxis here. The town is away from the general hustle and bustle of tourist places and not many have travelled around here yet.
[caption id="attachment_1363" align="alignleft" width="300"] Tea Gardens, Palampur[/caption]
[caption id="attachment_1364" align="alignleft" width="300"] Palampur, Kangra[/caption]
I got acquainted to this beauty when my parents shifted here. It was love at first sight. I would label it as a painter’s canvas, a poet’s rhythmical composition, a musician’s beats, or rather a dreamer’s destination. It’s as artistic as you can imagine.
The town of Palampur lies in the lap of snow laden Dhauladhar Range, encircled by the tea gardens and the roads fenced with colourful trees. The weather is splendid, it might surprise you with its radical shifts; the scorching sun fading into dark clouds anytime. It’s mostly cold in the evening and you may have to wrap yourself in sweat shirts, to be the least.
If you’re a discerning traveller, this is just the place for you. This town has all : lavishing beauty, delectable food, awesome weather, sophisticated market place, and adorable folks. Trust me, you rarely see such a perfect amalgamation.
Let’s take a quick tour of Palampur
Saurav Van Vihar
[caption id="attachment_1361" align="alignleft" width="300"] Saurav Van Vihar, Palampur[/caption]
This nature park is 4 kms from the town. You can wallow in the green pastures, enjoy boat rides and swings. But the real fun lies outside; where the Neugal river cuts through the rocky mountains. You could simply soak your legs in the chilled water, feel the cool breeze and comfort yourself. The Van Vihar is open till 6 p.m.. It’s recommended that you don’t get too late and have a couple of hours to stroll around.
Reaching there - You can take a bus which will drop you to the main road of Van Vihar, then walk down for 1.5 kms to hit this spot. Alternatively, you can explore taxi ride to reach this place.
Neugal Café
There’s a beautiful trail which connects Palampur to Saurav Van Vihar and in the mid lies this Café. The café has an entry fee of Rs 10 per person. The food is all right here, but what fascinates is the outdoor seating which lends you a panoramic view of snow-clad Dhauladhar Range while sipping hot coffee. What more!
[caption id="attachment_1365" align="alignleft" width="300"] Palampur, Kangra Valley[/caption]
[caption id="attachment_1366" align="alignleft" width="300"] Neugal cafe, Palampur[/caption]
Vivekanand Medical Institute
Reaching there - Take a bus going to Baijanath, the institute is in the midway 4 kms from Palampur.
Though the hospital isn’t a tourist place, this one deserves some attention. It hubs “Kaya Kalp: Himalayan Research Institute for Yoga and Naturopathy”, which offer superior therapies for relaxation along with residential stay. Even if you have no agenda, it’s recommended that you visit the campus. The location itself is so stunning; half of your worries vanish just reaching here. There is a small Tapri which serves good tea and omelette, delight in that.
[caption id="attachment_1367" align="alignright" width="300"] Vivekanand Institute, Palampur[/caption]
Tashi Jong Village
15 kms away from Palampur, this village is a home to Tibetan refugees. The village sheens from a distance due to the colourful prayer flags strung along mountain ridges. Tashi Jong Monastery is a beautifully designed architecture surrounded by a lush green garden.
Reaching there - Not many are aware about this place, you may be misguided. Simply catch a bus from Palampur to Baijanath and get down at Chontra chowk. The monastery is a walk of approx. 2 kms from the Chowk. You can hire a tourist taxi on your way back from the Monastery gate.
[caption id="attachment_1368" align="alignleft" width="300"] Tashi Jong, Kangra Valley[/caption]
[caption id="attachment_1369" align="alignleft" width="300"] Tashi Jong, Kangra Valley[/caption]
Toy Train Ride
Running on the Pathankot-Palampur-Jogindernagar route, this toy train of 7 coaches is mainly used by the locals to commute. The train takes more time than normal trains as it travels at slow pace and runs through a single line. But it’s worth a ride; it offers an awe-striking view of nature crossing valleys, tunnels and rivers.
Getting there - To catch the train, get to Maranda station that’s located 2 kms away from the main Palampur.
Hopefully, you are enticed? Start planning for Palampur!
There are direct AC/Non AC busses from Delhi, which take approx. 12 hours. You can also explore the train route which runs from Delhi to Pathankot, and then a bus from Pathankot to Palampur. However, the bus ride from Delhi is the most convenient and comfortable. https://www.redbus.in/ http://www.hrtchp.com/hrtctickets/
[caption id="attachment_1370" align="alignleft" width="300"] Toy train, Palampur Kangra[/caption]
Travel around Palampur
A good idea is to station yourself at Palampur, delight in the serenity and cover the tourist places in and around over a span of few days. Palampur is well connected to nearby places, busses ply every now and then. There are ample tourist destinations around Palampur i.e. Dharmshala (30 kms) and Mcleodganj (10 kms from Dharmshala), Baijnath Temple(16 kms), Chamunda Devi (25 kms), Kangra (40 kms), Bir and Billing (35 kms, Asia’s one of the best sites for paragliding).
Quick Facts:
Busses connectivity is superb and economical.
Do not explore the option of taxis, they will unnecessarily charge you.
Even if it is pleasant, keep a sweat shirt intact in your carry bag, evenings are cold.
You’re sure to spot Kulfi thela in the market, don’t miss the delectable stick kulfi. It’s yum!
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Surya Chikitsa or Color Therapy is a drugless method of treating the diseases by using different colors from sunlight. The rays of the sun contain all the essential elements needed to reestablish and maintain the health of the human body. Sun rays are made-up of seven colors – (1) Red (2) Yellow (3) Orange (4) Green (5) Blue (6) Indigo (7) Violet.
These colors can be seen in rainbow. These seven colors have different qualities. In the other words there are only 7 medicines for all the bodily ailments. The law of nature is that where there is light, there is energy and there is life. There is coolness, heat and weight in colors. Place a thermometer in a glass of water and throw rays over it. Red rays will show heat and blue rays will show coolness. This proves the above fact.
The history of color therapy is very ancient. Indian Vedic scriptures have mentioned the significance of these colors. This system was first practiced in India by Indian Rishis (Indian Saints). Then slowly this knowledge reached to China, Egypt, Greece and spread throughout the world. According to the basic principles of Surya Chikitsa or Color Therapy, human body is composed of different colors and lack of any color in our body gives rise to disease. A man is said to be in a state of health as long as the colors of the spectrum are in a harmonious state in his body. The body parts, which are visible, have different colors and so have the internal organs. The brain, eyes, lungs, heart, liver, intestines, kidney, bones, blood have different colors. When closely examined, even the smallest cell of the body is found colored.
During the state of disease, there is a disturbance in the balance of colors in the human body. When a disorder arises, besides its chemical balance, its color balance too is affected. Surya Chikitsa or color therapy restores the chemical and color balance of the body and cures the disease. Color therapy removes the foreign matter from the system that causes disease. It removes the disorder from the root cause and permanently suppress the disease.
This is a universally accepted fact that development of all living forms of life depends mainly on solar energy. Today solar cells can produce electricity and can run cars, trains etc. When the sun is the life force of all living things, the efficacy of colors, which are emitted from the sun rays, can hardly be doubted. An experienced naturopath can use seven colors for curing different ailments, but for the ordinary person, following four groups will be helpful for treatment:-
Red, Orange and Yellow
Green
Blue, Indigo and Violet
White Solar Charged Water
Red, Orange, Yellow Charged Water
Nature: Stimulating, expanding and heating property.
Properties: Orange color mainly affects the stomach, liver, spleen, kidney and the intestine. It improves the blood circulation and tones up the muscles. It is helpful in cold, anemia, low blood pressure, rheumatism, sexual weakness, sprains, polio, paralysis, constipation, brain disorders, indigestion, diabetes and eye defects. This water removes weight and removes weakness. It also increases milk in nursing mother's breasts. It enhances mental power, willpower, intelligence and courage.
Precaution: It is injurious in cases of fever, boils, inflammatory disorders, when nerves are very active and in case of high palpitation of heart.
Green Charged Water
Nature: Neutral, harmonizing and eliminating.
Properties: It builds up muscles and gives energy. It strengthens the nerve center and purifies the blood. And it helps to expel foreign matter from the body and helps to perk up body and mind.
Benefits: It is a mixture of yellow and blue color. It is the king of colors. It keeps the body chemistry well balanced. Being highly medicinal and depressive, it is of great help in the treatment of inflammatory conditions, fevers like typhoid and malaria, liver trouble, eye trouble, indigestion, small pox, boils, pimples, skin trouble, eczema, nightly seminal ejaculations, diabetes, boils, ulcers, headache, nervous trouble, dry cough, cold etc.
Blue, Indigo, Violet Charged Water
Nature: Contracting, cooling and soothing.
Properties: It is a good antiseptic. It removes swelling caused by wind and help in curing burning sensation of any kind. It affects mostly the mouth, throat and the above part reaching the brain. It increases and stimulates the hormones and the antibodies. This water increases the resistance of our body from bacterial diseases. This color is related to human mentality.
Benefits: It is useful in skin diseases, high blood pressure, old ulcers, abdominal colic, dysentery, arthritis, over fatigue deafness, migraine etc. It is as helpful medicine in easing childbirth. It is very effective in high fever and headaches, and removes burning sensation from the body. It cures excessive bleeding during menstruation, and is an effective medicine in tonsillitis, swelling of gums, toothache, pyorrhea and other aliments of the throat. If one gets burnt on any part of the body, pouring blue waters or oil and giving blue rays on the affected part, will give him a quick recovery and will also help in removing the burning sensation.
Precaution: Injurious in paralysis, colds and anemia.
White Solar Charged Water
It can be prepared by keeping the water for 8-10 hours in direct sunlight. A liter of this water should be taken every morning. Those who are sick and sensitive can first start with 1 glass of water and gradually increase the amount. This water should be taken empty stomach in the morning. Without brushing your teeth. Nothing should be taken (tea, coffee, or breakfast) with in one hour after taking this water. Other color charged waters could be taken after 45 minutes if needed.
Method To Prepare Colored Water
Colored water (water treated with different color rays of the sun) can be prepared, by exposing water in transparent glass bottles of desired color in sunlight for 6-8 hours. To prepare blue water, use blue color bottle. If colored bottle is not available warp white bottle with transparent colored sheets. After treating the water keep it for 1-2 hours to cool and then use it. Color combination described in ancient Hindu books Red, yellow and blue are the original natural colors. By mixing these colors other colors are formed. Red color when mixed with yellow color in equal proportion produces orange color and yellow color. If mixed with blue produces green color.
Color Combination
Red and yellow make orange, blue violet make indigo. Yellow and green make lemon. Green and blue make turquose. Red and violet produce magenta. Magenta and red make scarlet. Blue and red make purple/ violet. Yellow and blue make green. Orange and violet make brown. Green and orange make olive. Green and violet make slate.
Sun Bath
The exposure of body to sun rays at a particular time is termed as sun bath. It has many medicinal values. Sunlight is of prime importance for maintaining good health. Out of the five naturopathy. Sun bath should be taken early in the morning. Sun showers three types of rays upon us. These are:-
Rays of visible (white) light: Sunlight has seven different colors, which can be seen during rainbow. They are violet, indigo, blue, green, yellow, orange and red. Each color has an effect on the body.
Infra red rays: These rays generate heat, and are beneficial in the winter. They have a good effect on the body. It relaxes the muscles, reduces swelling and removes pain.
Ultra violet rays: When these rays are exposed on the skin, vitamin D. is produced. Sunlight is the best available source of vitamin D. Ultraviolet rays keep the skin healthy, cures disease of the bone known as ‘Rickets'.
Sunlight is beneficial for the whole body. Sunlight destroys certain bacteria and disease spreading germs. It increases red blood corpuscles and white blood corpuscles in the blood and helps to increase the natural resistance of the body. It is beneficial in rheumatism, lumbago, backache, gout, cramps and loss of appetite. Sunlight helps to develop the size and the strength of the muscles. It is also useful for pregnant lady. She gets relief from fatigue, backache, over stimulation etc.
Points To Remember While Taking Sun Bath
During sun bath, minimum possible clothes should be worn. The mild sunlight of morning and evening is to be taken. The intense sunlight of the mid day should be avoided. Do not look directly into the sun. Eyes should be closed and head should be covered during sun bath. Initially, the duration of sun bath should be 5 minutes. This time can be increased gradually. In summer, it should be taken for 15 minutes and for 50 minutes during winter. It is advisable to take a cold water bath after sun bath. If cold water bath is not possible, body should be wiped by a piece of cloth dipped in cold water. Sun bath should be taken in a place, which is sheltered from direct wind. It should not be given to patients suffering from fever or acute pulmonary tuberculosis.
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Meet Maria, the librarian, one of my friends:
"Books and reading have been the centre of my life since my childhood. I was a hardcore bookworm till age 18. A good book for me is more than just a good story, it's safety, recreation, a handhold. Whenever I'm in an end-of-the-world mood, I grab a book. In those times I usually read the lively and vital books of István Fekete or Terry Prachett's Discworld.
I was going to be a biology teacher, but "accidentally" I ended up being a librarian. I worked in the Szabó Ervin Library (the biggest Hungarian library), in the library of a military college, in a university library, and after a detour now I'm the librarian of a vocational secondary school. The detour was my other big love: the world of plants and naturopathy. Both paths interlock and complement each other. When I teach fitotherapy, my students get a list of referenced books. And we often talk about herbs, nature, environment, sustainable development in the school library. For example Dune, the novel by Frank Herbert shows suggestively the importance of water, our life-giving treasure.
Yet, if I would to keep only one book, that would be Távoli tűz (Distant Fire) by Péter Zsoldos. And a further recommendation for today: I'll Give You the Sun by Jandy Nelson."
Vishwa Shanti Yoga School ( Shobahana Yog Sadan) offers one and two weeks Yoga Retreats. The course includes Asanas, Pranayama Meditation Practice, Wellness – Nutritive and Preventive Health Care Classes, Ayurveda Massages, Naturopathy, Detoxification and Spirituality. Practitioners also have chances to experience the Himalayan trek and river rafting (as per the availability). Natural vegetarian food and comfortable accommodation are added benefit to practice Yoga in full sense.
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Vishwa Shanti Yoga School ( Shobahana Yog Sadan) offers one and two weeks Yoga Retreats. The course includes Asanas, Pranayama Meditation Practice, Wellness – Nutritive and Preventive Health Care Classes, Ayurveda Massages, Naturopathy, Detoxification and Spirituality. Practitioners also have chances to experience the Himalayan trek and river rafting (as per the availability). Natural vegetarian food and comfortable accommodation are added benefit to practice Yoga in full sense.
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The history of Allinson
The story begins with a Victorian doctor named Thomas Richard Allinson. Born in 1858 near Manchester, he qualified in medicine at the age of just 21.
From the start he took a keen interest in nutrition and, only a few years into his career, adopted Naturopathy. This form of medicine avoids drugs and encourages the consumption of natural foods. His ideas also became known as ‘hygienic’ or ‘Allinsonian’ medicine.
Dr Allinson went on to establish a practice in London, through which he promoted healthy eating. He placed particular emphasis on vegetarianism and the benefits of wholemeal flour in bread.
However, in those days such views were extremely radical and were to set him on a collision course with the medical establishment. The Royal College of Physicians doubted his theories and resented his publicising them. In 1892 matters came to a head and he was struck off the medical register. But he wouldn’t let that stop him pursuing his interest. After all, he didn’t need to be a doctor to make bread.
Ever since the industrial revolution nearly all flour was produced using roller mills. This refined the flour to such a degree that valuable nutrients and fibre were lost. Convinced of the value of whole wheat, Allinson purchased his own stone-grinding flour mill in Bethnal Green, London. He then set up The Natural Food Company under the slogan ‘Health without medicine’, and began baking bread his way.
The Allinson brand
The nutritional value of wholemeal bread was finally accepted by the Government during the First World War, when Allinson was in his 50s. He was even offered reinstatement to the General Medical Council. However he turned it down. After all, he’d found a new outlet for his ideas on nutrition.
With official acceptance that wholemeal was good for the nation’s health, demand for Allinson’s flours increased dramatically, and his company continued to expand after his death in 1918. Further Allinson flour mills were soon opened in Newport, Monmouthshire and Castleford, Yorkshire.
His legacy, the Allinson brand, became a byword for wholesome high-quality flour, which in turn produces wholesome, tasty and nutritious bread. This still remains so to this day.From The Times
August 2, 2008
Kevin McCloud’s big town plan for Castleford
Kevin McCloud’s latest grand design is to inject new life into the town of Castleford. Our correspondents assesses the results
Tom Dyckhoff
We thought ’old on, they’ll come with their TV cameras and MDF messing the place up. Well no, you’re not, and that’s that.” Rheta Davison wasn’t, at first, looking forward to the arrival of Kevin McCloud. Reality TV hasn’t had the best press, so when Channel 4 and Talkback, the makers of McCloud’s hit TV series Grand Designs, turned up in 2003 to film the regeneration of Davison’s home town of Castleford, West Yorkshire, a run-down former coal-mining town, you could forgive locals for being a tad sceptical.
Davison, a no-nonsense, call-a-spade-a-spade lady of the kind only Yorkshire produces, has lived here all her life. She now runs her estate’s community group. “You’ve got to remember Cas has been promised things time and again,” she explains. “We’ve all been through times. My husband was made redundant, which is why we ended up here [on the council estate] with four kids to bring up. The place is full of scars, bad scars an’ all. We all just thought they’d do some cheap makeover, make us northerners out to be idiots and disappear and that would be that.”
How wrong she was. This was no instant makeover. “The Castleford Project” became a joke in TV circles. Heard the one about the channel that thought it could film eight building projects from scratch in, er, two years? Have they never watched Grand Designs?
“I think I was the only one to say, you know it takes two years just to design and build a house,” says McCloud. “And you want to regenerate a town? Mad, just mad. TV people think that if they say two years real life will just fit in.”
Five years on, though, and the project is not only finished but ready for broadcast. The idea is simple, says McCloud: “Can design save a failing town?” Talkback “interviewed” many contenders left behind by Britain’s so-called urban renaissance, but selected Castleford for its community spirit. The town may have above-average stats for teenage pregnancy and below-average ones for educational attainment, but, says McCloud “the locals really had drive”.
“There is a version of events that nothing was happening here till Channel 4 turned up with their magic dust,” says Wakefield Council’s leader, Peter Box, “but that’s nonsense.” Two decades on, Glasshoughton colliery has been replaced by the giant Xscape indoor dry ski slope, employing more people than the pit – many of them new arrivals, mind you – and surrounded by retail sheds, a multiplex, a new Asda and rising new suburban homes. At the junction of the M62 and M1, Castleford is rebranding itself as a commuter ’burb for émigrés from Leeds. But its existing residents weren’t without ideas either.
All Davison and her community group wanted was a play area. “Children have a right to be heard in a community,” she says. “They’re no less clever here than anywhere else. It’s just that they’ve got no aspirations. They’re born into families with no jobs.” Talkback selected Cutsyke’s “playforest”, and seven other projects, large and small: a new underpass to the town centre replacing a grotty alley beneath the railway; a new “village green” in the former pit village of New Fryston; a newly landscaped market area; a new town centre gallery; a new pedestrian bridge across the Aire, and improvements such as new bollards and traffic calming around Wilson Street. These were partnered with eight teams of designers, with all decisions to be made by the locals and community champions, and let the cameras roll.
Five years later, the physical results are impressive. Talkback attracted serious talent. On the steering committees are leading lights such as Roger Zogolovitch, one of Britain’s most influential, design-led developers, and Peter Rogers, brother of Richard and the founding CEO of developers Stanhope. Architects included rising stars such as DSDHA and Hudson Architects, plus international luminaries including Martha Schwartz.
Schwartz’s new village green gleams – even if its avant-garde angles and artfully rusted bollards by Antony Gormley seem grandiose for the edge of town. Renato Benedetti’s £4.8 million footbridge is an astonishing tour de force, its steel, serpentine curves daintily tiptoeing across the torrent of the Aire. Locals swarm across day and night, says its community champion, Wendy Rayner. “When you get to the middle of the bridge, you’re not in Castleford, you are somewhere else. You meet your friends. They’ve started having picnics on it. Nobody ever had picnics here before. We’ve got kingfishers, cormorants, mallard ducks and water-hens. They’re pulling pike out the river. It’s a living museum. Kids his age,” she nods to her grandson, Thomas, “they don’t even know what a lump of coal is.”
The smaller projects are just as influential. The new underpass beneath Tickle Cott Bridge cost only a couple of hundred thousand pounds, but for that, DSDHA delivered a piece of sophisticated concrete geometry, which, says the architect Deborah Saunt, “is about cheering up those spots planning usually forgets about”. And the impact on all participants is palpable. But there are, of course, naysayers. As I gawp at Benedetti’s bridge, a man comes up and literally spits on it – “Bloody waste of money” – before hurtling off. “Ah, you always get ’em. Bloody moaners,” Davison says. “Don’t put the effort in. Where would you rather the money went? Wakefield?”
East Village, Manhattan
The Elizabeth Home for Girls, on Manhattan’s Lower East Side, was constructed in 1891-2 as a refuge for homeless girls by the Children’s Aid Society (CAS). Designed by renowned architect Calvert Vaux in a picturesque, High Victorian Gothic style in brick and sandstone with a Dutch-influenced stepped gable, this building was one of approximately twelve that the architect created for this organization in the 1880s and 90s. It was the only lodging house designed for girls and one of only a few surviving CAS buildings. The Children’s Aid Society was founded by Charles Loring Brace in 1853 to help New York’s poorest children improve their lives through education and the advantages of “home-like” living quarters. Brace believed that it was necessary to remove poor children from the bad influences of their environment, where they often had no one to care for them and no opportunities for education, in order to improve their lives and alleviate the crushing poverty of the city.
He was able to enlist many wealthy supporters and established a strong organization that continues to exist for the benefit of children and their families today. The Children’s Aid Society employed several approaches to achieve its goals, including sending orphan children to homes in the Midwest where they could enjoy the “benefits” of a home in a more rural setting, lodging houses for homeless children and industrial schools where they were trained for trades and employment. The Children’s Aid Society ran the Elizabeth Home in this building until 1930 when it was sold to Benjamin Lust, a practitioner of a natural “water cure” for illnesses, who coined the term naturopathy. In 1946, the building was purchased by the Florence Crittendon League and used again as a residence for girls without other places to live, called Barrett House. In 1984, the building changed ownership again and was converted to co-op apartments.
Its picturesque façade is significant for its architecture and as an evocation of the working class history of the Lower East Side.
Development of the East Village Area
Prior to the arrival of European fur traders and the Dutch West India Company, Manhattan and much of the modern-day tri-state area was populated by bands of Native Americans from the Lenape tribe. The Lenape traveled from one encampment to another with the seasons. Fishing camps were occupied in the summer and inland camps were used during the fall and winter to harvest crops and hunt. The main trail ran the length of Manhattan from the Battery to Inwood following the course of Broadway adjacent to present day City Hall Park before veering east toward the area now known as Foley Square. It then ran north with major branches leading to habitations in Greenwich Village and the Lower East Side at a place called Rechtauck or Naghtogack in the vicinity of Corlears Hook. In 1626, Dutch West India Company Director Peter Minuit “purchased” the island from the Lenape for sixty guilders worth of trade goods.2
Under the Dutch, most inhabitants of New Amsterdam lived south of Fulton Street, where they could be close to each other for protection and close to the harbor for the essential shipping activities on which the colony depended. North of the settlement, many wealthy families owned large estates, used as farms and plantations and as country retreats, especially for those recurring times when epidemics threatened the crowded population on the island’s tip. The area now known as the Lower East Side and the East Village was divided into a series of large farms, which by the mid-eighteenth century were owned by three families: the Stuyvesants, Rutgers and De Lanceys.
The Rutgers property ran from Chatham Square to Montgomery Street between the East River shore and Division Street. The De Lancey holdings consisted of two large parcels (approximately 340 acres) abutting the Rutgers property on the north and east, acquired by Lieutenant Governor James De Lancey around 1741. Peter Stuyvesant, who came to the colony in 1647, owned a large working farm he called his Bowerie. It lay between present day 5th and 20th Streets, from Fourth Avenue to the East River.3 He owned about 40 slaves, most employed in farm work. This property remained in the ownership of Stuyvesant’s descendents for many years. By the mid-nineteenth century, Peter Stuyvesant’s grandson Gerardus still lived in the original family house. Gerardus’ sons, Petrus and Nicholas lived nearby and divided the property between them. Nicholas called his section Bowery while his brother’s was called Petersfield, and this area included the property on which the Elizabeth Home was constructed.
After slavery was outlawed in New York in 1827, many former slaves settled in several black enclaves, including that near the Bowery, another in Greenwich Village, and still another in the growing slum area that came to be known as Five Points. During the eighteenth century Greenwich Village had been a small rural hamlet, but also was the site of a number of summer estates for wealthy families from downtown Manhattan. Its population swelled during the large cholera and yellow fever epidemics that struck in the early nineteenth century. The 1830s brought a huge economic boom to New York, attracting many more people and a great need for more commercial space as well as housing. African-Americans and other poor people were forced northward as more land was opened to development for the upper classes.
The areas around Great Jones, Bleecker and Bond Streets were all being paved and built up with “genteel residences”4 while Lafayette Place and St. Mark’s Place developed into some of the city’s most fashionable addresses. Seeking to take advantage of this boom, Petrus Stuyvesant began to subdivide his property in the 1830s and sell lots for development in the 1840s. Many of the buyers of these lots were large landholders who purchased extensive property and built speculative homes here, waiting for the housing need to catch up. These individual houses were first rented, and then sold to middle class families.5 Middle class residents however, did not stay too long in this section.
By the 1850s, the population of New York soared, due primarily to an influx of European immigrants as well as newly-freed African-Americans who were drawn to Manhattan because of the availability of jobs.6 Immigrants had been arriving in New York continuously and already by 1825, over one fifth of the population of New York was foreign born. In the 1840s, many of these immigrants were Irish who started coming in large numbers looking for work after the collapse of Irish agriculture and the rapid industrialization that displaced many workers.
Germans had always had a strong presence in New York, but after the failed revolutions of 1848, 70,000 more arrived in New York, fleeing “land shortages, unemployment, famine and political and religious oppression.”7 Many were poor and unskilled and tried to find housing in Manhattan’s notorious slum known as Five Points but the Irish and free Blacks who were already there did not welcome them. Although they were all classified as German, this name covered a multitude of ethnicities, and people tended to subdivide themselves, preferring to live among others who came from the same native communities and regions. The German immigrants first congregated in the five-block span between Canal and Rivington Streets, but the newcomers were forced to look elsewhere as landlords continued to crowd more and more people into inhuman living conditions.
They moved northward, up the eastern side of Manhattan island, pushing out existing residents of this area, including the African-Americans who had been there.8 Some of the existing homes in what is now the East Village9 were subdivided or changed into boardinghouses, while others were torn down to make way for tenement buildings, constructed to fit more people into the same space. Eventually the area north of Division Street up to 18th Street and from Third Avenue to the East River filled with German immigrants until it became the third largest concentration of German speakers in the world.10 This section came to be known as Kleindeutschland, Little Germany, Dutchtown, or Deutschlandle and was “the first large immigrant neighborhood in American history that spoke a foreign language” and remained the major German-American center in the United States for the rest of the century.11
German businesses congregated near Broadway creating a lively commercial strip, while various German groups created institutions to remind them of home and to help ease their way in their new lives. The Staats-Zeitung was the most popular of many German language newspapers. The German Dispensary (a designated New York City Landmark) helped with the health needs of the community, while the Ottendorfer Branch of the Free Circulating Library (a designated New York City Landmark) provided books in their native tongue. Social and other support organizations (vereins) organized around a place of origin or a particular outlook or activity. German shooting clubs became popular12 as did clubs for music, such as the Aschenbroechel Verein. Beer gardens and dance halls such as Scheffel Hall (a designated New York City Landmark) provided places for lively entertainment.13
The City’s Poor
The poor German immigrants who lived in Kleindeutschland did not have the wherewithal to take advantage of these institutions. They could barely find a place to sleep and a way to feed their families.
Since its earliest years, New York has dealt with the poor and helpless among its population with a combination of benevolence and disdain. When the Dutch West India Company sent a group of Dutch orphans to the colony “to be bound out as apprentices and servants” in 1656, Peter Stuyvesant established the first public home for orphans and an “Orphan Masters’ Court.”14 Generally however, under the Dutch, religious organizations were expected to care for the city’s poor. Under the English, in 1693, the Common Council passed its first “poor rate” tax to enable them to distribute fuel, clothes, food and cash to the “deserving” poor and established an almshouse on Broad Street for those who were unable to care for themselves.15 A two-story brick building was constructed on the Common in 1736, housing a mix of the city’s poor along with the unruly as well as convicted criminals, all of whom were required to attend prayer services and work if they were physically able, so they would not be a “Burthen to the Publick.”
With time, the gap between the rich and poor grew, and increasing numbers of people needed financial help to overcome problems that were sometimes created by illness or the death of a spouse. The city provided more and more “outdoor relief” and also had to build more almshouses to accommodate the growing need. Religious and philanthropic organizations also helped, their efforts usually involving “education in the habits of self-discipline and the self-reliance necessary to survive in a wage-based economy… to instill prudence, decency, sobriety, thrift, punctuality” since poverty was usually seen as “moral turpitude, not misfortune.”17 In 1806, the Isabella Graham Society for the Relief of Poor Widows opened an orphanage where poor children “could be brought up to lead productive lives,” that eventually led to the formation of the Orphan Asylum Society.18
By the early nineteenth century, only half of all children in New York attended school even though the traditional apprenticeship system for learning trades and behavior no longer existed. Many children were caught stealing or engaging in otherwise disruptive behavior and the Society for the Reformation of Juvenile Delinquents began in 1823 to try to deal with these problems. The first New York House of Refuge opened in 1825 to house children under sixteen years old, and the authorities used religion and education to try to redeem the children brought there.19
By the 1850s, conditions for the poor were only getting worse. The huge numbers of immigrants coming into New York increased the competition for jobs and housing, and crowded conditions led to higher rates of illness and crime. Efforts of groups such as the American Tract Society were comprised of preaching and giving away bibles, while the Association for Improving the Condition of the Poor was able to attract the interest and donations of many of New York’s wealthiest citizens. They managed to get more needy people into almshouses on Blackwell’s Island, build a new one for the able-bodied poor, and get a new truancy law passed that enabled the police to round up delinquent children to get them off the streets.20
Children’s Aid Society
The Children’s Aid Society, another in a wide variety of efforts to deal with the problem of poor and uneducated children, was started by Charles Loring Brace (18261890) in 1853 and continued under his leadership for the next 37 years. Brace graduated from Yale University and studied theology at the Union Theological Seminary. After a trip to Europe, during which he traveled in England with Frederick Law Olmsted,21 Brace began serving with Rev. Pease at the Five Points Mission in 1852. He was discouraged that the traditional methods of outreach were not helping change the lives of the people he saw. He also was struck by the large numbers of boys and girls who apparently had nothing useful to do and no one to look after them, and who seemed to be headed only for lives of crime. He decided that the most effective way to change conditions for the poor was to reach these children and try to change their circumstances
He wanted to “help the helpless, neglected children of the city to help themselves to become good and useful citizens.”23 Typically, their families could not care for them and they were sent out on the streets to fend for themselves, or to find some way to bring money or food back home.24 Because they were small, they were often preyed on by unsavory types who sent them out to steal, or they sold things on the streets or helped organ grinders in their trade. Boys would steal, sell newspapers or hawk matches, while many girls were forced into prostitution. 25 Street gangs developed to offer some protection for these wretched children who often slept on steam grates or in the remains of burned out buildings.
Brace believed that if he could show these children that someone cared about them, educate them to have good habits such as industry and self-control, and help them achieve some basic skills, they could get jobs and improve their lives. He felt that “home life was better than institutions and that self-help was better than alms.”26
From its beginning, the work of the Children’s Aid Society involved several separate efforts. The most radical and well-known was “placing out.” Over the course of the first forty years, the organization took 97,738 children from New York, (some orphans, others from difficult home situations) and sent them by train (“the Orphan Trains”) to situations away from New York City, usually with “Christian families” in the Midwest where they were supposed to enjoy the benefits of a good home life in a rural setting. While some did in fact become essentially members of these families and benefitted from the experience, others were put to work in stores and on farms, in conditions close to indentured servitude. Brace felt that this effort was very positive because he believed that it was important to completely change the circumstances of these children’s lives in order to have a positive impact.
“The effort to place the children of the street in country families revealed a spirit of humanity and kindness, throughout the rural districts, which was truly delightful to see.”27
Since Brace could not remove every poor child from the bad influences of the city, he also made local efforts. These included the development of a series of lodging houses and industrial schools located around the city. The lodging houses were places a homeless child could come so he or she did not have to sleep on the street, with separate facilities for boys and girls. A young person could stay for a night or two if his difficulty was temporary, or he could stay for extended periods, and be assured of receiving food and a bath, as well as shelter. If they could pay, the children were asked for a small amount so that they felt they were paying their own way, rather than accepting charity, or they were asked to help with certain chores. These lodging houses eventually offered evening or morning classes to help the children with reading and writing, and specific skills that could help them gain employment.
The Newsboys’ Lodging House was opened in a building at Fulton and Nassau streets in 1854. The liveliness and ingenuity of the newsboys had a special resonance with Brace, who admired these qualities but felt they needed to be channeled into some productive enterprise. By 1928, the Children’s Aid Society ran seven lodging houses, located throughout the city.28
Brace saw that many poor children did not attend public school, either because they could not afford proper clothes, or because they had to work to help their families, so Brace established the Industrial Schools of the Children’s Aid Society to educate these children.29 The Industrial Schools taught reading and writing and character building, as well as skills such as carpentry for boys and cooking and laundering for girls. They also trained children to work on machines that might help them gain employment, such as sewing machines and typewriters, filling a gap left by the public schools. They provided clothes if needed, as well as a hot meal, and were non-sectarian. The Children’s Aid Society found that different groups had different needs, so they organized specific schools for Italian, German and “Colored” children, and later started medical and dental clinics for these children as well.
They became active in legislative efforts to promote their cause, such as working for the passage of the Compulsory Education Law of 1874. They started mothers’ groups to train them for this most important task, and day care centers for those who had to work. They eventually opened homes for sick and convalescing children, a school for crippled children, kindergartens, summer camps and playgrounds. While the Children’s Aid Society no longer runs lodging houses and schools, it continues to exist today, providing a variety of social services to New York children and their families.
Elizabeth Wheeler Home for Girls
The first lodging house for girls, called “The Girls’ Temporary Home,” was opened at 27 St. Mark’s Place in 1863 and during its first nine months, this building served 597 girls. The intention of this facility was to be “a resting place, a temporary home for any girl without friend or family in the city . . . to gain time to seek reputable employment” as well as a place where they could get help and advice.30 The Annual Report of the Children’s Aid Society of 1889 called this girls’ home “one of the most successful and economical of all the branches of the Society,” but noted that there was a great need for an additional building for this facility.31 In the Annual Report of the following year (1890) the writer was even more adamant. “. . . we feel deeply the lack of accommodations, and look forward earnestly to the time when, with increased facilities, much more can be accomplished.”32
They reported that during the previous year, there had been 15,533 lodgings in the house, 49,324 meals served, 45 girls trained on typewriters and 72 girls trained on sewing machines, with 178 girls sent to situations and employment.33
In July 1891, the property at 307 East 12th Street was purchased by Emily Wheeler and conveyed by her to the Children’s Aid Society.34 The home was given by Mary B. Wheeler, Mary B. Ceccarini and Emily B. Wheeler in memory of Elizabeth Davenport Wheeler.35 The Elizabeth Home was designed by the preeminent architectural firm of Vaux & Radford.36 The home opened with a festive dedication in 1892, and included dormitories as well as single bedrooms for girls, sitting rooms, a reading room, office, dining rooms and kitchen, and rooms fitted with sewing machines and typewriters.
Calvert Vaux
Calvert Vaux (1824-1895)37 was one of the most prolific and influential architects working in America during the second half of the nineteenth century. His picturesque buildings and romantic landscape designs were constructed in numerous cities and towns and his books had a wide-ranging audience, contributing to the vogue during this period for interesting and picturesquely styled buildings. Vaux, trained in architecture, landscape design and planning, came from England to the United States in 1850 to work with A. J. Downing in Newburgh, New York as a partner in his Bureau of Architecture. They specialized in the creation of picturesque English country houses and also began the planning of the grounds around many government buildings in Washington, D.C. After Downing’s death in 1852, Vaux began a partnership with Frank Clarke Withers, with whom he designed the Jefferson Market Courthouse (1874-77, a designated New York City Landmark).
Vaux’s book of house designs, Villas and Cottages (published originally 1857) was modeled on Downing’s highly popular Cottage Residences and became a standard for the genre.
Vaux relocated to New York City where, in 1858, he and Frederick Law Olmsted entered the competition for Central Park with their plan for a “Greensward,” the first public park in the country (a designated New York City Scenic Landmark). Their design, based on the tradition of English landscape gardening, became a major influence in the development of public parks throughout the country. Vaux was responsible for the design of many of the architectural features of the park, including the bridges, and the Bethesda Terrace and Fountain. He went on to design numerous projects with Olmsted under the auspices of the landscape firm, Olmsted, Vaux and Company (1865-72). These included Prospect Park in Brooklyn (1865, a designated New York City Scenic Landmark), Riverside, Illinois (1868-70), Morningside Park (1887-94, from earlier plans), and Riverside Park (1873-88).
Vaux designed many public buildings, institutions and grounds in various cities. These included the Hartford Retreat for the Insane in Connecticut (1865, with Olmsted), Hudson River State Hospital and Grounds (1867-72), the Grounds for Gallaudet College in Washington (1866), the grounds of Parliament buildings in Ottawa (1873-79), and the park system for Buffalo, NY. With Jacob Wrey Mould, who had come earlier from England and contributed many designs for Central Park, Vaux developed a Master Plan for the Metropolitan Museum of Art (1874-80) and the American Museum of Natural History (1874-77, both designated New York City Landmarks).
Around 1873, Vaux began a partnership with George Kent Radford (dates undetermined), a civil engineer, that was to last for eighteen years. This partnership was formalized as the architectural division of Vaux & Co., Landscape Architects in 1876. In addition to numerous designs for the Children’s Aid Society during the last part of his career, Vaux designed a High Victorian Gothic townhouse for Samuel J. Tilden in New York (1881-4) and the grounds for Tilden’s country estate, Greystone, in Yonkers, New York (1879-80). Vaux had a long and varied career, from private homes for the wealthy to model tenements for the poor, from the landscape of individual estates, to the layout for entire cities. His designs helped establish the standard aesthetic of the late nineteenth century, both in building and landscaping and he is known as one of the founders of the field of landscape architecture.
Calvert Vaux and the Children’s Aid Society
Vaux became increasingly interested in the way architecture could be used to better the lives of unfortunate members of society and devoted much of the last part of his career to this cause. He was a careful observer of the first model tenement competition in 1879, sponsored by the journal, Plumber & Sanitary Engineer. In 1880, he designed a block of model tenements on First Avenue between 71st and 72nd Streets for the Improved Dwellings Association. These apartments had windows in each room, central courtyards for improved air circulation and roof-top gardens for the residents.38
Calvert Vaux was a friend of Charles Loring Brace who lived in a house Vaux designed in Hastings, New York. By the late 1870s, Brace’s organization was successful and well-funded enough to want to construct its own lodging houses, in order to create the exact type of structure they needed. In 1879, Vaux designed their first purpose-built building, the East Side Boys’ Lodging House and Industrial School on East Broadway and Gouveneur Street (demolished). The picturesquely designed, 3 ½ story, brick and brownstone building had steeply pitched roofs and held dormitories, classrooms, and a well-furnished reading room as well as a dispensary and sick room. The free-standing building was a far cry from the dingy tenements of the area and was hailed in the press as “Christianity solidified in brick and mortar.”39
Vaux went on to design more than a dozen buildings for the Children’s Aid Society in New York, a very important part of his work. These included four lodging houses, among them the West Side Lodging House at Seventh Avenue and 32nd Street (1883, demolished) and the Tompkins Square Lodging House and Industrial School at 8th Street and Avenue B (1885, a designated New York City Landmark), and five industrial schools that had similar facilities without the beds. This latter type included the Mott Street Industrial School at 256-258 Mott Street (1888, a designated New York City Landmark), and the Fourteenth Ward Industrial School (1888-89, a designated New York City Landmark).
The 44th Street Lodging House for Boys and Industrial School (1888-9, demolished) was the first to display a large, front-facing, stepped gable. According to the Society’s 46th Annual Report of 1888, this element came from “an old Nuremburg house called the ‘Petersen’ building, [which] is one of the most picturesque in the city.”40 This lodging house was marked by steep gables, dormer windows and oriole towers, in keeping with Vaux’s intentions to create a home-like and visually interesting composition, but also was “appropriately reminiscent of the city’s Dutch heritage.”41 Most of Vaux’s buildings that were built in the following years employed this design element.
The Children’s Aid Society buildings were both domestic and institutional, intended to be an ornament to a part of the city the ugliness of which is particularly in need of some relief. It is a fortunate circumstance that the objects of the Children’s Aid Society require it to undertake its building operations in quarters where, but for its efforts, it is unlikely that there would be any architecture worth looking at or discussing.42
They were usually free-standing structures, with highly varied rooflines that provided visual interest and variety. Vaux believed that,
In any architectural design, the separate groups of forms may be, in themselves, attractive, or the building may be splendid in its general conception of masses, or rich in its varied and charming detail, but it will be defective as an architectural composition if it fails in its sky-line.43
Vaux’s rooflines were usually faced with slate or tile, and consisted of mansard roofs with steeply pitched towers, conical roofs or front-facing stepped gables. These buildings were built of brick and sandstone, common and inexpensive materials that were deemed to give a picturesque effect. Vaux tried to site them on corner lots because he felt that two perspectives gave him a chance to create a more interesting design. He used projecting oriels, large windows, dormers and chimneys in an attempt to create a home-like atmosphere for the neglected children who came here. Faithful to his earliest design theories, Vaux worked to evoke the imagery of a snug country inn in the middle of New York City.44 By varying the placement of the entrance as well as the size and placement of the window openings, he created a lively façade, ornamented solely with decorative brickwork such as string courses and recessed panels.
Design of the Elizabeth Home for Girls
The Elizabeth Home for Girls, the last of this group designed by Vaux has the picturesque characteristics common to Vaux’s other designs although its 40-foot-wide, mid-block site required a more restrained composition. It has two asymmetrical sections, with the entrance sited off center, in the western side. The eastern section is topped by the typical stepped gable while the western side has a mansard roof with two dormer windows, a reverse arrangement from that of the House of Reception on West 23rd Street (1890, demolished). The windows are placed along continuous sills, providing some unity in a façade of varied window sizes, shapes and groupings. Unlike many of the other CAS buildings, this one has no projecting oriel window, but here the entrance is given special emphasis by its projecting surround topped by a balustraded balcony.
While not as elaborate as some of the other CAS buildings, the Elizabeth Home is a distinctive building that would have provided the sense of “hominess” so desired by both the architect and the organization. Located on a block of brick-fronted rowhouses, this building is obviously different, but not enough to be jarring. Rather, it continues to add interest and variety to the streetscape.
Subsequent History
In 1895, the Children’s Aid Society hired architects Clinton & Russell to create a two-story addition on the north of the building to house a laundry.45 Another alteration, in 1915, added bedrooms in three floors above this addition.46 In 1901, the Children’s Aid Society acquired the adjacent property at No. 311 East 12th Street and converted it into an addition to the Elizabeth Home.47
In 1930, the Society moved its operations to West 134th Street and sold both of these buildings to Dr. Benedict Lust, a promoter of natural healing.”48 Lust, a German immigrant with degrees in osteopathy and medicine, believed in natural healing, including a “water cure” and organized the Naturopathic Society of America. He established the American School of Naturopathy which offered a post-graduate curriculum in naturopathy, chiropractic, massage and physiotherapy.49
Upon Lust’s death, the buildings were purchased by the Florence Crittenton League and remodeled and reopened in 1948 as a private shelter for girls aged 16-21, called Barrett House.50 The Crittendon League was started in 1883 by Charles N. Crittenton, a wealthy New York drug supply manufacturer.51 Originally called the Florence Crittenton Rescue Home for Girls and Night Mission for Fallen Women (later the National Florence Crittenton Foundation), it was named after his late daughter and was established as a shelter for troubled and runaway young girls, many of whom were orphaned, and as a mission for women of ill repute. In the late 1880s, the group started a shelter and mission on Bleecker Street that gained renown for its midnight gospel readings. By the turn-of-the-century, the Crittenton Foundation operated in many large
U.S. cities and was expanding its services in New York. In 1913, the group relocated its headquarters to West 27th Street and in 1946 purchased the former Children’s Aid Society buildings in order to be able to care for more residents and offer expanded services. The home’s residents were generally referred there by courts, clinics and private agencies and given a variety of therapies to help them emotionally, while keeping them out of the House of Detention.
In 1982, the building was sold to a developer and in 1984 it was re-opened as coop apartments.
Description
The Elizabeth Home for Girls is a four story brick-faced building set on a raised basement. Built originally on a street of townhouses (East 12th Street), the forty-foot-wide façade blends in by appearing to be two buildings. The western section is two bays wide and holds the building’s main entrance, in the eastern bay of the first story. The raised basement has a pair of large windows framed by a sandstone lintel and watertable and fronted by an iron grille, while the areaway is marked by a non-historic iron fence. The entrance, reached by a short concrete stairway with non-historic iron railings is emphasized by a projecting brick enframement embellished by small, terra-cotta ornament, string courses and globe lights. It is capped by a projecting hood supported on stone brackets. The entrance consists of a paneled door with a large glass light flanked by paneled side sections.
A plain, sandstone lintel separates it from the large, round-headed glass transom that is subdivided into small squares. A pair of plain rectangular windows on a continuous sill is in the western bay of the first story. The second story has a single window in the western bay and, in the eastern bay, is a double multi-light, non-historic door that leads to a small, balustraded balcony formed by the projecting hood over the entranceway. At the third story, two pairs of narrow, rectangular windows share a common sill and a smooth sandstone lintel. A simple, corbelled brick cornice separates the roof from the floor below. This section has a mansard roof pierced by two dormer windows with bell-shaped roofs and flanked on the western side by a stepped parapet wall that projects above the roof.
A tall, prominent chimney rises between the two sections. Its plain brick facing is marked by several narrow string courses. The section on the east is topped by a stepped, front-facing gable with a decorative sandstone molding that echoes the steps. Each floor contains grouped window openings linked by continuous sills and sometimes lintels. The fourth story has three, round-headed windows capped by a continuous, rounded brick molding. The third story has four evenly-spaced windows under a plain, continuous stone lintel, while the second story has two pairs of windows under stone lintels and a sill that runs across the entire section. There are five windows with transoms and a continuous stone sill and lintel at the first story, and two individual windows fronted by iron grilles at the basement level. A third window (on the eastern bay) has been converted to an entrance, with a non-historic door and light.
A broad sandstone lintel and watertable is located at the top of the basement level, creating a strong distinction between it and the rest of the building. A non-historic iron fence shields the areaway.
- From the 2008 NYCLPC Landmark Designation Report
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Dawn breaks. Lake Atitlán surfaces grey haze. Beatific bonzes beam on beds. Chakras shine on urinating man. It is too early. I lie in bed. I read The Floating Brothel: The Extraordinary True Story of an Eighteenth-Century Ship and Its Cargo of Female Convicts. Heavenly guardians sneak glimpses over my shoulder.
A bell bongs. It is breakfast. It is 9 o’clock. Meal times are rigid. Pranayogic power-lifters queue for kiwi. Papaya and banana provide pulp and savour. Granola and yoghurt are texture and taste.
The breakfast is excellent. The coffee is cryptic. It is caffeinated. We eat outside. Flies swarm. I swat. I think about reincarnation as a dipteran. I judge that mediocre karma. You could do worse. You could come back as Halicephalobus mephisto. I swat. Flies swarm. Sun sears.
We walk west. We wobble on stilted duckboards. We peer through clear water below our duckboards. Metres down wall-tops glimmer. Lake Atitlán fills a caldera. It is endorheic. Rain falls in the caldera. The lake rises. Drought comes. The lake falls. Cycles are irregular. They are measured in decades and centuries. Mayan ruins lie hundreds of metres down.
The lake rises. It has risen many metres in the last decade. Rickety duckboards link lakefront properties. Below the water ex-lawns linger. The duckboards end. The path skirts high waters. It climbs through rocks.
Jason and Alison confer. They think the path is above us. A pine wood clings to steep slopes. Jason scrambles up unstable pyroclastics. He finds a path. He is high above us. We climb. Luna fares well. She has four legs.
We turn along the path. We clear the pine wood. The sun blisters. The lake spreads out beneath us. Lake surface greys to nothing. The horizon is haze.
We walk. Walls and hedges cut off the view. Gardens lie green unseen above and below. The path winds and weaves. Closed doors left and right maintain discretion.
The path drops through gardens left and right. We reach the lakeshore. We turn along a wooden wharf. Fiberglass boats float fettered. Men haul and heave. Cement sacks come ashore. Santa Cruz La Lagun metabolises.
We enter a lakeside bistro. La Iguana Perdita has a toilet. It is time. Laurie and Jenny disappear in turn.
We are weary. A fibreglass launch takes us to San Marcos. It bumps and slams. Jenny holds her camera high. She films. I try looking through my viewfinder. My camera bumps and slams. My eyebrow will recover.
San Marcos is Hippie Haven. Alison and Jason stayed here for a month. That was two years ago. They stayed at Las Piramides. It is a spiritual centre. They show us the house they lived in. It is surrounded by bananas and papayas. It is surrounded by vegetation being exuberant.
We wander through the village. It is dedicated to spirit. Notice boards peel tantric rituals and reiki. Iridology and naturopathy could be yours. Medicinal plants and tantric yoga. Marta gives theraputic acupressure massage. Tjka Sonko is a healer in Paris actually in San Marcos . He offers Chineese medicine initiation course. He offers Specials Healings Theraipes. And more. Visit your Futur.
We get our first sight of hippies. They obey a strict dress code.
We climb uphill. The Ganesh store is new. It was not here in Alison and Jason’s day. It has Indian saris with pictures of Hindu gods. It has a Galactic Time Map. It is a practical map to get in sync with the galactic fractals of time. We are deep in fruitloopery country.
It has a book exchange. Faded colours fur into fuzzy latte. Unwanted books beg to be swapped for others less readable still. Jeffery Archer. Dan Brown. Harlan Coben. I cannot find Fyodor Dostoyevsky. Or Anne Enright. But I see Ethical Issues in Business. I wonder what it is doing in this shop. Then I see the subtitle. A Philosophical Approach. I am enlightened.
Jenny buys Paolo santo. Apparently you burn it. It clears bad energy. It provides spiritual protection. It brings good luck. It is Bursera graveolens.
The Guatemalan San Marcos lies above us. Mayans know the lake rises.
We hear drumming. We walk uphill. It gets louder. It is a children’s marching band. They stop practising and disband.
Loana of the Shell Tribe walks past. She wears colourful boots and a loincloth. Perhaps it is Barbarella. I should consult the galactic fractals to be sure.
We wander to the lakeshore. We take a fibreglass collectivo to San Pedro. As we unload I see Loanarella’s loincloth. She walks away in colourful boots.
We slope uphill. We level and levitate. We find an Italian restaurant with internet access. It is late. We order late lunch. Men drink cold beer. Women sip pulpy colours. We internet.
Laurie finds the BBC website. He wants to know what social class we belong to. He subjects us to tests. I am technical middle class. I am none the wiser.
The owner has better things to do. Places to go, stuff like that. He throws us out at 15:00.
We forage for foccacio. We find avocadoes and bread and tomatoes. We source rum and marshmallows. Laurie finds a cash machine. Tuk-tuks travail up straight-up streets.
We assemble slowly on the waterfront. We wait for a collectivo to come.
Alison and Jason and I sit in a tumbledown café. We order coffee. The man wanders off up the street. We wait. Coffee comes. The launch arrives. We gulp dreadful coffee. We board. Loanarella sits in the middle. The crush surrounds her. We are heavily overloaded. Water laps at freeboard.
We chug over the lake. Wavetops sweep past. They are centimetres below swamp-level. The collectivo droops and swoops. It labours heavily. It rolls from side to side. We chug from jetty to jetty. People climb on at each jetty. The only space is on the roof. We pick up more people. The roof is full. The boat slews from crest to trough. It struggles back, and thuds.
Alison, Laurie and Jenny feel seasick. We ponder collapsed roofs. We think about escape. It would not happen.
We arrive at Iguana. A,L and J have had enough. We disembark. We leave Loanarella and her loincloth. We do not say farewell. Galactic fractals will have to deal.
We walk up through garden walls and closed doors. We walk up over the shoulder. We walk into the ravine. We duckboard. I take pictures of drowned trees. We walk back to Villa Somaya.
We hot tub. Not Wendy is there. Not Wendy is not Bendy Wendy. She is Dizzy Lizzie. Or maybe I mix my bendies with my dizzies. I am easily confused. Passion Flower arrives. When A, J, L, J arrive, Not Wendy or Wendy leaves. Passion flower like wow floaty explains passion flower ceremony. We groove.
We dine on guacamole. We eat on Alison and Jason’s balcony. One bottle of rum seems not to be enough. Jason tries to get another. He returnes bereft. All is silent in the world below.
I go to bed. I compose a ditty.
When I’m feeling somewhat glum
I’ll pick up my shaman’s drum
And with my thumb I’ll softly strum
Om mane padme hum.
This is an important concept: that practitioners are integrating something; we are not restoring something. This puts us in a different class from all other therapists that I know of. It takes us out of the domain designated by the word "therapy," and puts us in the domain designated by the word "education." It puts our thinking into education: how can we use these ideas behind Structural Integration? How do we put a body together so that it's a unit, an acting, energy efficient unit? One of the differences between Structural Integration Practitioners and practitioners of medicine, osteopathy, chiropractic, naturopathy, etc., is that the latter are all relieving symptoms. They make no effort to put together elements into a more efficient energy system.
-Ida Rolf PhD.
Vishwa Shanti Yoga School ( Shobahana Yog Sadan) offers one and two weeks Yoga Retreats. The course includes Asanas, Pranayama Meditation Practice, Wellness – Nutritive and Preventive Health Care Classes, Ayurveda Massages, Naturopathy, Detoxification and Spirituality. Practitioners also have chances to experience the Himalayan trek and river rafting (as per the availability). Natural vegetarian food and comfortable accommodation are added benefit to practice Yoga in full sense.
Yoga Teacher Training in India
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Yoga Teacher Training in India || 200 Hour Yoga Teacher Training in India || 300 Hour Yoga Teacher Training in India || 500 Hour Yoga Teacher Training in India || Yoga Retreats in India || Yoga Courses for Beginners in India || Yoga Teacher Training in Rishikesh || 200 Hour Yoga Teacher Training in Rishikesh || 300 Hour Yoga Teacher Training in Rishikesh || 500 Hour Yoga Teacher Training in Rishikesh
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This is an important concept: that practitioners are integrating something; we are not restoring something. This puts us in a different class from all other therapists that I know of. It takes us out of the domain designated by the word "therapy," and puts us in the domain designated by the word "education." It puts our thinking into education: how can we use these ideas behind Structural Integration? How do we put a body together so that it's a unit, an acting, energy efficient unit? One of the differences between Structural Integration Practitioners and practitioners of medicine, osteopathy, chiropractic, naturopathy, etc., is that the latter are all relieving symptoms. They make no effort to put together elements into a more efficient energy system.
From the first day we see a client, we are putting him together, we are integrating him. We integrate him at the end of his first hour, at the end of his second, third, fourth, fifth, sixth, seventh, and eighth. At every hour before that man or that woman walks out the door, we should have integrated him to the place where he has the best, most efficient use of his system that he can have at that level. at the end of the eighth hour he should certainly have an efficient use of a higher level of operation than he had at the end of the seventh hour or at the end of the second hour. If, in our presentation to the world, enough stress can be laid on this, we will have a certain amount of publicity indicating that we are less therapists than we are educationists. I am not hiding behind a bunch of words here. This is what I mean, this is my goal: an educational process.
Ida P. Rolf, Ph.D.
Vishwa Shanti Yoga School ( Shobahana Yog Sadan) offers one and two weeks Yoga Retreats. The course includes Asanas, Pranayama Meditation Practice, Wellness – Nutritive and Preventive Health Care Classes, Ayurveda Massages, Naturopathy, Detoxification and Spirituality. Practitioners also have chances to experience the Himalayan trek and river rafting (as per the availability). Natural vegetarian food and comfortable accommodation are added benefit to practice Yoga in full sense.
Yoga Teacher Training in India
Shobhana Yog Sadan || Yoga Teacher Training in India || Yoga Teacher Training in Rishikesh || 100 Hour Yoga Teacher Training in India || 200 Hour Yoga Teacher Training in India || 300 Hour Yoga Teacher Training in India || 500 Hour Yoga Teacher Training in India || Yoga Retreats in India || Yoga Courses for Beginners in India || Ayrveda Retreats in India
Yoga Teacher Training in India || 200 Hour Yoga Teacher Training in India || 300 Hour Yoga Teacher Training in India || 500 Hour Yoga Teacher Training in India || Yoga Retreats in India || Yoga Courses for Beginners in India || Yoga Teacher Training in Rishikesh || 200 Hour Yoga Teacher Training in Rishikesh || 300 Hour Yoga Teacher Training in Rishikesh || 500 Hour Yoga Teacher Training in Rishikesh
Vishwa Shanti Yoga School ( Shobahana Yog Sadan) offers one and two weeks Yoga Retreats. The course includes Asanas, Pranayama Meditation Practice, Wellness – Nutritive and Preventive Health Care Classes, Ayurveda Massages, Naturopathy, Detoxification and Spirituality. Practitioners also have chances to experience the Himalayan trek and river rafting (as per the availability). Natural vegetarian food and comfortable accommodation are added benefit to practice Yoga in full sense.
Yoga Teacher Training in India
Shobhana Yog Sadan || Yoga Teacher Training in India || Yoga Teacher Training in Rishikesh || 100 Hour Yoga Teacher Training in India || 200 Hour Yoga Teacher Training in India || 300 Hour Yoga Teacher Training in India || 500 Hour Yoga Teacher Training in India || Yoga Retreats in India || Yoga Courses for Beginners in India || Ayrveda Retreats in India
Yoga Teacher Training in India || 200 Hour Yoga Teacher Training in India || 300 Hour Yoga Teacher Training in India || 500 Hour Yoga Teacher Training in India || Yoga Retreats in India || Yoga Courses for Beginners in India || Yoga Teacher Training in Rishikesh || 200 Hour Yoga Teacher Training in Rishikesh || 300 Hour Yoga Teacher Training in Rishikesh || 500 Hour Yoga Teacher Training in Rishikesh