View allAll Photos Tagged offers
All images available for licensing via me. I offer commercial and editorial pet photography on a commissioned basis. And with a pet picture database with thousands of hand-picked images of dogs, cats, as well as horses, I might already have what you are looking for. All pictures here can be licensed.
For licensing and commission requests: info{at}elkevogelsang.com -
FACEBOOK | INSTAGRAM | WEBSITE
© Elke Vogelsang
20240909_Pepe_PepeLitByHobolite_1
licensing dog images
licensing dog photos
licensing dog photo
licensing pet photos
licensing pet photos
stock images of pets
stock images of dogs
commercial dog photographer
commercial pet photographer
commercial dog photography
commercial pet photography
commercial dog photograph
commercial pet photograph
commercial dog photographs
commercial pet photographs
studio dog photograph
studio dog photography
studio dog photographs
studio pet photograph
studio pet photography
studio pet photographs
license images of dogs
license images of pets
commercial license
commercial licenses
commercial licenses for dog photos
commercial licenses for dog photos
buy commercial license for dog photos
buy commercial license for dog photo
buy commercial license for pet photos
buy commercial license for pet photo
commercial licenses for pet photos
commercial licenses for pet photo
pet image archive
dog image archive
stock photos of dogs
stock photos of pets
buy dog photos
buy pet photos
buy cat photos
buy dog images
buy pet images
buy cat images
Fujifilm X camera
Hundefotos
Hundefotos kaufen
kommerzielle Hundefotografie
kommerzieller Hundefotograf
Haustierfotos
Haustierfotos kaufen
Lizenzen für Fotos kaufen
Bildagentur
Haustierbildagentur
Bilderagentur für Haustierfotos
Bildagentur für Hundefotos
Katzenbilder
Katzenfotos
Bildagentur für Katzenfotos
Lizenzierung von Katzenfotos
Large comfy couch, two cushions, seats three. Originally a gray-green color.
Upholstery in ok shape, some stains, could use a good cleaning. Non-smoking family, but two cats (who rarely visited the couch) and a small lap dog.
IMGP3849
LEGO ART
The LEGO® Art sets offer adults a new creative experience to help them relax and recharge as they transform a blank canvas (or in this case, small interlinking base plates) using LEGO tiles. Each set can be reimagined in a number of different ways to express the personality of each different builder, and to make it easy and simple for pop culture lovers to refresh the LEGO Art piece on display in their house. All four new sets come with a signature tile unique to the set that is worthy of any true work of art, and a new hanging element to make them easy to hang up and switch around.
The LEGO® Marvel Studios Iron Man set will be available exclusively from LEGO Retail Stores and LEGO.com while the other three sets will be available from retailers from 1st August 2020.
Each set is AUD199.99
LEGO® ART’S ANDY WARHOL’S MARILYN MONROE (31197)
3,332 pieces
4-in-1 Collectible Wall Art Building Kit for Adults
Accompanying soundtrack includes interviews with Jessica Beck, Curator at The Andy Warhol Museum and stories from Blake Gopnik, Art Critic and the author of “Warhol”, a comprehensive biography.
LEGO® Andy Warhol’s Marilyn Monroe – Pop art admirers can now recreate Andy Warhol’s famous bright pink screenprint of Marilyn Monroe from 1967, or reimagine it in three different colours using LEGO tiles. As art and design lovers tailor the tone of their piece to suit their artistic temperament, they can tune in to new insights and details about Warhol from those that know him best.
www.lego.com/…/p…/andy-warhol-s-marilyn-monroe-31197
LEGO® ART’S THE BEATLES (31198)
2,933 pieces
4-in-1 Collectible Wall Art Building Kit for Adults
Accompanying soundtrack includes interviews with Broadcaster and Beatles Expert, Geoff Lloyd, British journalist and Beatles fan Samira Ahmed and stories from Nish Kumar, Comedian, TV Presenter and Beatles fan.
LEGO® The Beatles – Music lovers can bring Beatle-fandom into the home with a LEGO portrait of their favorite band member, whether it’s John Lennon, Sir Paul McCartney, George Harrison or Sir Ringo Starr. Each set can be used to create four unique portraits or collect four and display the full band side-by-side. Fans can get by with a little help from friends of the Beatles as they switch their headphones over to accompanying soundtrack to listen to music and stories about the band as they build.
www.lego.com/en-au/product/the-beatles-31198
LEGO® ART’S MARVEL STUDIOS IRON MAN (31199)
3,156 pieces
3-in-1 Collectible Wall Art Building Kit for Adults
Three separate sets can be combined to make an ultimate Iron Man portrait piece
Accompanying soundtrack includes interviews with Roy Thomas, former Marvel Editor in Chief and stories from Alex Grand, Marvel expert and host of “Comic Book Historians podcast”.
LEGO® Marvel Studios Iron Man – Super Hero fans can decide between powering their hero up with the MARK III, the HULKBUSTER MARK I or the MARK LXXXV with this 3-in-1 set. After the tough decision is made, builders can recharge by listening to cool details about the set and stories from Marvel Experts as part of the accompanying soundtrack. Fans who want to channel Tony Stark and ‘run before you walk’ can combine three of the same sets into one to create the ultimate Iron Man artwork.
www.lego.com/…/product/marvel-studios-iron-man-31199
LEGO® ART’S STAR WARS™ THE SITH™ (31200)
3,395 pieces
3-in-1 Collectible Wall Art Building Kit for Adults
Three separate sets can be combined to make an ultimate Darth Vader™ portrait piece
Accompanying soundtrack includes interviews with Doug Chiang, VP & Executive Creative Director, Lucasfilm and stories from Glyn Dillon, creator of the design for Kylo Ren™, as seen in the Star Wars film saga.
LEGO® Star Wars™ The Sith™ - Celebrate iconic villains from a galaxy far, far away with this 3-in-1 portrait set. Choose between portraits that pay tribute to the Sith, with Darth Vader™, Darth Maul™ or Kylo Ren™, or take the artwork to the next level by combining three sets into an ultimate Darth Vader™ wall piece. The soundtrack means the Force will be with fans as they create their very own piece of wall art while listing to music from the films and fun stories from Star Wars™ creators.
The LEGO Group is launching a new canvas for creative expression alongside a series of much-loved partners. Designed for adults who pride themselves on their love of pop culture, four new LEGO® Art sets give creative adults a different way to transform their passion into art.
www.architectural3dstudio.com/
Blitz offers architectural visualization in amazing 3D Walkthrough, Architectural Animation ,Industrial Walkthroughs,3D Animation, 3D Model Animation, 360 3d Walkthroughs, 3D Architectural Virtual tour Designed By 3D Designers
Blitz Architectural 3D Studio has been crafting the vision of our client’s dream projects since 2006. We believe in doing things with spirit, teamwork and most importantly unmatched creativity. With a team of dedicated artists, designers and technical analysts working round the clock, helps us to get the desired outcome and make us the most preferred 3D Architectural services provider in the current market.
A group of artistic people with a vast experience of working on projects from all around the world helps us to offer the most endearing and cost effective solutions. Today the world is getting hi-tech with every day and to match the world class quality, Blitz Architectural 3D Studio is also equipped with all the modern technologies and highly qualified team of artists.
At Blitz Architectural 3D Studio we give all attention to client’s requirement and prepare the project scope accordingly. Our aim is to deliver satisfied results to our clients and look to build a long lasting business relation.For more information, please visit our website at www.architectural3dstudio.com/ or call 408-755-9526
Blitz offers architectural visualization in amazing 3D Walkthrough, Architectural Animation ,Industrial Walkthroughs,3D Animation, 3D Model Animation, 360 3d Walkthroughs, 3D Architectural Virtual tour Designed By 3D Designers
Israeli singer מאיה סימנטוב Maya Simantov performs in USA with DJ Yinon Yahel at Splash in New York City 2010
Dance-R&B singer-songwriter Maya Simantov (מאיה סימנטוב), also known as Maya, was born and raised in Israel to a Jewish family. Maya's debut dance album First Time received praise as one of Israel's all-time best dance albums and was released internationally by Star69 Records.
In 2005 Maya recorded numerous top ratings on major charts around the world, "Searching" entering the billboard top 25 and "First Time" hitting top 10 on billboard dance/club play.
In 2006 a second album entitled Second Time and the single "Be My Boyfriend" started around the world the "Offermanía" with Maya as one of the main protagonists. For 2007, DJ Offer Nissim released a double album with their best remixes and some his own, in collaboration with Maya; the same happened in 2008 with double album Happy People which includes, among other issues, "I'm In Love", "Wish You Where Here", "Love Me", "Why" and "Happy People".
Israeli born producer, Yinon Yahel began his musical career as the keyboardist for the well known Israeli rock band Eman
Splash Bar
50 West 17th Street
New York, NY 10011 - 5727
management@splashbar.com
(212) 691-0073
Maya Simantov
info.houseofm@gmail.com
972-54-6239308
DJ Yinon Yahel
info@ay-music.com
Video
New York City USA
05-29-2010
Antonella and I offered to take my sister's and my brother's kids to the movies and then for a walk on the beach. Of course they wanted to bring their friends. The dog joined us for the walk.
This picture was taken at nearly 9 pm - it never really gets dark in Scotland at this time of year.
Treebones offers a unique lodging and dining experience on California's breathtaking Big Sur coast. The resort overlooks the Pacific Ocean with spectacular panoramic views in all directions with unique lodging options like yurts, campsites and a human nest.
For more information visit: www.seemonterey.com/listings/Treebones-Resort/2985/
U.S. Army Europe Instructors Train Unit in Africa
By U.S. Air Force Staff Sgt. Ronald Lafosse, Combined Joint Task Force – Horn of Africa, Public Affairs
CAMP LEMONNIER, Djibouti -- Instructors from U.S. Army Europe recently taught courses for 22 Soldiers assigned to Combined Joint Task Force – Horn of Africa that will enable them to better mentor African land forces.
Soldiers from U.S. Army National Guard’s 1st Battalion, 65th Infantry Regiment underwent four weeks of training offered by instructors from the 7th Army Combined Arms Training Center, Vilseck, Germany. Two courses were taught, the Army basic instructor course and small group instructor training. The program wrapped up on Jan. 28.
The courses will help 1-65th Soldiers carry out their mission under CJTF-HOA - strengthening partner nation security capacity by assisting leadership development with African partner nations, said Lt. Col. Anthony Almeida, commander of the 1-65 INF BN.
“These courses prepare our Soldiers to conduct Mil-to-Mil operations, as they mentor partner nation militaries in different locations throughout the Horn of Africa,” Almeida said.
It’s the first time the 7th Army Combined Arms Training Center instructors offered the basic instructor course to U.S. Army Soldiers in Africa, said Jose Reyes, a 7th ACATC instructor.
“This is an 80-hour course designed to provide basic essential instructor skills they need to be a competent Army instructor,” Reyes said.
When the need for supplemental training was recently identified, U.S. Army Africa, the Army service component command for U.S. Africa Command, requested instructors from U.S. Army Europe. With no assigned forces, U.S. Army Africa often links assets from U.S. Army commands with important missions on the continent, said Lt. Col. Don DeMetz, CJTF-HOA's liaison officer to U.S. Army Africa.
“The effort shows how Army service component commands can assist one another,” DeMetz said.
The first course teaches Soldiers how to effectively plan, prepare and present training and education. Soldiers took part in group discussions. The second course explains the small group instruction process, team building and the leader’s role as a facilitator.
The Soldiers who underwent the courses are now better equipped to complete missions in Horn of Africa and beyond, said Sgt. Ricardo Palacios, a 1-65th noncommissioned officer.
“The training courses were a great opportunity that I didn’t expect,” Palacios said. “I know the training I received will be very useful in my career.”
Cleared for public release.
Photos by U.S. Air Force Staff Sgt. Ronald Lafosse
CUTLINE: U.S. Army Sgt. Luis Colon, 1st Battalion, 65th Infantry Regiment, reviews his notes before the small group instructor training course begins here on Jan. 27, 2010.
To learn more about U.S. Army Africa visit our official website at www.usaraf.army.mil
Official Twitter Feed: www.twitter.com/usarmyafrica
Official YouTube video channel: www.youtube.com/usarmyafrica
nrhp # 75001182- Britain had offered its North American colonies as a refuge to Palatine Germans who fled to escape religious persecution following the War of Spanish Succession in the early 18th century. After years in work camps to pay back the cost of passage, in a failed attempt by the British to produce naval stores on the lands of the Livingston family in today's Columbia County, some of the Germans settled in today's Rhinebeck, swelling the population of an area lightly settled by the Dutch a few decades before.[1]
In 1715, the Lutheran Germans built a church to share with members of the Dutch Reformed Church until they could establish their own. They were able to do this 14 years later, in 1729. The next year they built their first church on the site of the current building, midway between the two small settlements in the region along the Albany Post Road. At that time the main entrance was in the center of the eastern wall, and there was no tower.[1]
By 1786 the congregation had grown to the point that a new building was necessary. It followed the meetinghouse plan, with the exception of the corner tower. The parsonage came later, in 1798, when The Rev. Friedrich Quitman, a man reported to be of high regard within American Lutheranism of the time, was hired as pastor. His son John, later to serve as a general in the Mexican–American War and as governor of Mississippi, was born in the house that year.[1]
Later in Quitman's pastorate, in the early 1820s, the congregation hired a local builder named Stephen McCarty to do $3,000 ($64,000 in contemporary dollars[4]) worth of renovations to the church. Following the plans of Christopher Wren's churches in London, its original plan was altered to make it more formal. The original side entrance was closed off, longitudinal aisles were introduced and the pews arranged to focus attention on the pulpit. The tower was added as well.[1]
After Quitman's death in 1832, the congregation built the school building. In 1843 all walls save the west one were resurfaced in stucco, and Venetian shutters (currently stored in the tower) were added to the windows. The growth of the villages and the subsequent establishment of Lutheran churches in them led to a decline in membership at St. Peter. In 1860 the church broke with the Lutheran Synod, making it hard to find a new pastor and costing it more members.[1]
Renovations continued apace. In 1870 a new pulpit, platform and accompanying furniture were installed. The current pipe organ came along in 1882. Stained glass windows, since removed, were installed in 1890, the last major alteration to the original building.[1]
Around that time, John Jacob Astor bought much of the land in the area for his estate, which had been home to most of the remaining congregants, and later demolished the residences. This exacerbated the decline in membership. The church was still able to continue as a weekly church until 1939, when its members finally went back to the quarterly meetings, the minimum activity necessary to qualify as a separate church.[1]
The area's Lutheran churches still hold occasional services there,[1] and a small local church meets there. The parsonage and school have been used by the Museum of Rhinebeck History since 1993.
from Wikipedia
Top Hills ~ Situated 2,000 feet above sea level on the cool hills of Busay, it is an excellent sight seeing spot which offers breathtaking views of Metro Cebu and the islands of Mactan and Olango. Open kiosks are available for daytime picnics at the summit of this viewpoint. The City of Cebu is the capital city of Cebu and is the second city in the Philippines with the second most significant metropolitan centre and known as the oldest Spanish settlement in the country. The city is located on the eastern shore of Cebu and was the first Spanish settlement in the Philippines. Cebu is the Philippines' main domestic shipping port and is home to about 80% of the country's domestic shipping companies. Cebu also holds the second largest international flights in the Philippines and is a significant centre of commerce, trade and industry in the Visayas and Mindanao regions. Cebu City is the centre of a metropolitan area called Metro Cebu, which includes the cities of Carcar, Danao, Lapu-lapu, Mandaue, Naga, Talisay. Metro Cebu has a total population of about two million people. The Mactan-Cebu International Airport, located in Lapu-Lapu City is only a 20 minute drive away from Cebu City. To the northeast of the city is Mandaue City and the town of Consolacion, to the west is Toledo City, the towns of Balamban and Asturias, to the south is Talisay City and the town of Minglanilla. Across Mactan Strait to the east is Mactan Island where Lapu-Lapu City and an aquarium attraction are located.
According to sources, the house was built sometime during the 17th century, which makes it among the oldest residences still existing in the Philippines. It was said to have been built for the family of Don Juan Yap, a Chinese merchant residing in Pari-an. He was married to Doña Maria Florido, who bore him three children. In the 1880s, their eldest daughter, Maria Florido Yap, was married off to the Cabeza de Barangay of Parian, Don Mariano Sandiego. For some time, the structure was used as a boarding house for students who were enrolled in schools and universities nearby. The upper level was divided by wooden wall partitions to create several small rooms for the boarders. These divisions have been removed in order to bring the interiors of the house back to its original state.
Yap Sandiego ancestral house, in 2008, the ancestral house was turned over to Val Sandiego, who is Doña Maria’s great great grandson. Val Sandiego is a well-known advocate of Cebuano heritage and is the renowned choreographer of the Sandiego Dance Company. Under his care, the house has become a lifestyle museum. Up to this day, the Yap-Sandiego residence contains antiques and religious icons.If you wish to visit the ancestral house, the entrance fee is Php 50. It is open daily from 9 a.m. to 6 p.m. It is located at 155 Mabini St., in Parian, Cebu City. It is only several metres away from the Heritage of Cebu Monument and Colon Street, which is the oldest street in the country.This Ancestral House is in 155 Lopez Jaena corner Mabini Street, in Parian District in Cebu. This place is believed to be one of the earliest residential homes in the country built in 1700. This house was formerly owned by a Chinese trader Don Juan Yap and his wife.
Cebu City is a significant cultural centre in the Philippines. The imprint of Spanish and Roman Catholic culture is evident. The city's most famous landmark is Magellan's Cross. A few steps away from the Magellan's Cross is the Basilica Minore del Santo Niño (Church of the Holy Child). This is a Augustinian church elevated to the rank of Basilica in 1965 during the 400th year celebrations of Christianity in the Philippines, held in Cebu. The church, which was the first to be established in the islands, is built of hewn stone and features the country's oldest relic, the figure of the Santo Niño de Cebú ( Holy Child of Cebu ). This religious event is celebrated during the island's cultural festivities known as the Sinulog festival. Held every third Sunday of January, it celebrates the festival of the Santo Niño, who was formerly considered to be the patron saint of Cebu. (This patronage was later changed to that of Our Lady of Guadalupe after it was realised that the St. Niño could not be a patron saint because he was an image of the Christ and not a saint.) The Sinulog is a dance ritual of pre-Hispanic indigenous origin. The dancer moves two steps forward and one step backward to the rhythmic sound of drums. This movement resembles somewhat the current (sulog) of the river. Thus, the Cebuanos called it Sinulog.
When the Spaniards arrived in Cebu, the Italian chronicler, Antonio Pigafetta, sailing under convoy with the Magellan expedition, offered a baptismal gift to Hara Amihan, wife of Rajah Humabon. She was later named Juana, the figure of the Santo Niño. The natives also honoured the Santo Niño de Cebu in their indigenous Sinulog ritual[citation needed]. The Sinulog ritual was preserved but limited to honouring the Santo Niño. Once the Santo Niño church was built in the 16th century, the Christian Malay people started performing the Sinulog ritual in front of the church, the devotees offering candles and indigenous dancers shouting ~ Viva Pit Señor!
Magellan's Cross is a Christian cross planted by Portuguese, and Spanish explorers as ordered by Ferdinand Magellan on arriving in Cebu in the Philippines around April 14 or 21, 1521. This cross is housed in a chapel next to the Basilica Minore del Santo Niño on Magallanes Street ( Magallanes being the Spanish name of Magellan ), just in front of the city centre of Cebu City. A sign below the cross describes the original cross is encased inside the wooden cross that is found in the centre of the chapel. This is to protect the original cross from people who chipped away parts of the cross for souvenir purposes or in the belief that the cross possesses miraculous powers. Some people, however, believe that the original cross had been destroyed or had disappeared after Magellan's death, and the cross is a replica that was planted there by the Spaniards after they successfully colonized the Philippines.
The history is that when Ferdinand Magellan first arrived in Cebu on 21 April 1521 he erected a cross in Cebu. The cross there today is not the original. Magellan's Cross is one symbol of Cebu. This chapel's image can be found in Cebu city seal. It is also seen as the symbol of Roman Catholicism in the Philippines. Magellan and his crew were the first Europeans to arrive in the Philippines. They made the first conversions to Catholicism when they converted Rajah Humabon, the local chief, his wife and hundreds of his Cebuano villagers to accept Christianity and be consequently baptized. At the same time Magellan left in Cebu the Santo Nino de Cebu [ holy child of Cebu ] a doll figure made in Europe in the 16th Century representing Jesus Christ as a child. This doll was rediscovered some 45 years later the return to Cebu of Miguel Lopez de Legazpi who came back to Cebu on the order of King Phillip of Spain to make Cebu the first centre of the new Spanish Colony in Asia, called Las Islas Filipinas. This doll also plays an important function in the religious life of millions of people as explained here.
Goods offered at the local Japan HQ shop. They have two locations and supply up-to-the-minute imports from Japan. Everything from gashapon items to massive model kits and plenty of adorable super-cute plush toys.
Bali cctv,AV tech Bali, cctv,dvr,cctv camera,cctv system,kamera cctv,jual cctv,produk cctv,paket cctv, Digital CCTV offers the lates. Bali CCTV , CAmera Digital CCTV, Paket CCTV Murah, CCTV Shop in Bali, CCTV Camera Bali, Security sistem, Bali cctv,AV tech Bali, cctv,dvr,cctv camera,cctv system,kamera cctv,jual cctv,produk cctv,paket cctv, Digital CCTV offers the latest CCTV Camera Technology at affordable price. Bali cctv security CCTV best 21 CCTV products from CCTV Camera, Network Camera, DVR, Spy Camera, Accessories, GPS Tracker, GSM CDMA Repeater and others CCTV products, CCTV Studio - Authorized distributor Avtech & Infinity CCTV cctv CCTV Camera Miliki paket lengkap CCTV mulai dari Rp 3 jt dengan kamera CCTV kami yang dapat diakses via internet dimanapun anda, Digital CCTV menyediakan peralatan CCTV terlengkap di Bali, order sekarang dan dapatkan discount yang memuaskan
tkan discount yang memuaskan"/>
<meta name="keywords" content="Bali Digital CCTV, Paket CCTV Murah, CCTV Shop in Bali, CCTV Camera Bali, Peralatan CCTV Bali, CCTV Supplier Bali, CCTV camera CCTV online CCTV products CCTV terlengkap dan terbaik, CCTV Paket, CCTV distributor CCTV supplier, CCTV surveillance, CCTV kamera, CCTV spy camera, CCTV dvr, CCTV murah, CCTV Paket, CCTV Tools, Indonesia CCTV, Toko CCTV Bali, CCTV best 21 CCTV products from CCTV Camera, Network Camera, DVR, Spy Camera, Accessories, GPS Tracker, GSM CDMA Repeater and others CCTV productsCCTV Package
Consulting Logo Design - LogoOnlinePros.net offers consulting logo design services including it consulting logo, consultants logo, logos consulting, consultancy logo and consulting firm logos. Get your consultancy logo design by expert logo designers now.
We offer a complete range of quality furniture, bedroom furniture and home ware accessories for the dining room, living room, bedroom, home office and the outdoors. Call us right now or visit our website
This seldom used trail offers vistas and interesting geology. The unshaded trail winds in a southwesterly direction with some gentle ups and downs for 1.5 miles to Turkey Creek Tank on the left. The trail crosses normally dry Turkey Creek and begins a gradual climb in the sparse shade of pinyon pine and juniper.
At 2.25 miles, it begins a moderately steep switchback ascent of the north face of House Mountain, a long extinct shield volcano. There are fine views of nearby red rock formations as well as more distant vistas north toward Wilson and Secret Mountains.
The trail reaches the crest at nearly 3 miles and begins a gradual descent over basaltic lava. Soon the view over the ancient, heavily eroded caldera opens up and the opposite rim, dominated by the lava outcrop which gave the mountain its name, is visible. The trail continues, but this is a good stopping point. Return by the same route for a 6 mile roundtrip hike. This hike can be very hot in summer.
Photo taken December 12, 2017 by Deborah Lee Soltesz. Credit U.S. Forest Service Coconino National Forest. Learn more about Turkey Creek Trail No. 92 and the Coconino National Forest.
Bali cctv,AV tech Bali, cctv,dvr,cctv camera,cctv system,kamera cctv,jual cctv,produk cctv,paket cctv, Digital CCTV offers the lates. Bali CCTV , CAmera Digital CCTV, Paket CCTV Murah, CCTV Shop in Bali, CCTV Camera Bali, Security sistem, Bali cctv,AV tech Bali, cctv,dvr,cctv camera,cctv system,kamera cctv,jual cctv,produk cctv,paket cctv, Digital CCTV offers the latest CCTV Camera Technology at affordable price. Bali cctv security CCTV best 21 CCTV products from CCTV Camera, Network Camera, DVR, Spy Camera, Accessories, GPS Tracker, GSM CDMA Repeater and others CCTV products, CCTV Studio - Authorized distributor Avtech & Infinity CCTV cctv CCTV Camera Miliki paket lengkap CCTV mulai dari Rp 3 jt dengan kamera CCTV kami yang dapat diakses via internet dimanapun anda, Digital CCTV menyediakan peralatan CCTV terlengkap di Bali, order sekarang dan dapatkan discount yang memuaskan
tkan discount yang memuaskan"/>
<meta name="keywords" content="Bali Digital CCTV, Paket CCTV Murah, CCTV Shop in Bali, CCTV Camera Bali, Peralatan CCTV Bali, CCTV Supplier Bali, CCTV camera CCTV online CCTV products CCTV terlengkap dan terbaik, CCTV Paket, CCTV distributor CCTV supplier, CCTV surveillance, CCTV kamera, CCTV spy camera, CCTV dvr, CCTV murah, CCTV Paket, CCTV Tools, Indonesia CCTV, Toko CCTV Bali, CCTV best 21 CCTV products from CCTV Camera, Network Camera, DVR, Spy Camera, Accessories, GPS Tracker, GSM CDMA Repeater and others CCTV productsCCTV Package
. . . 2. 3. 2007 - this is the first day of a funeral ceremony in Bori for a High Class Woman. She died on 18. 1. 2007 at the age of 85 years. The ceremony will last for one week. Today we will see the showing of the water buffalos, pigs, cow, horse, deer and chicken. All these animals are offered to be the servants of the died woman in her new life after death in Puya. We will see buffalo fighting. Men bet for the winner of those fightings. Two buffalos fight each other - the one running away lost the fight!
If you wonder why the quality of the pictures is a little less: these are no photographs - it all are snapshots of my videos! So sorry for the less resolution, but I think, they are worth to be shown.
_____________________________________
The Toraja are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").
The word toraja comes from the Bugis Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colorful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism developers and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model - in which social life and customs were outgrowths of the Aluk To Dolo - to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonization and Christianization, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders - such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi - than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups - the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognized in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to
CHRISTIANITY
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalized as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin) - except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women - a crime punishable by death.
RELIGIOUS AFFILIATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.Language varieties of Toraja, including Kalumpang, Mamasa, Tae' , Talondo' , Toala' , and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages. A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterized their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market .
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies - to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s - including religious conflicts elsewhere on Sulawesi - tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure - an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialized. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
WIKIPEDIA
I wanted to sell my 60D and my Sigma 18-200mm on ebay. So my friend André and I planned a studio-fotosession to make good pictures of our gear. Then a colleague of mine spared me the ebay effort, so I did not even need to shoot my 60D. So here is the shot I took of André's 550D..
Technical: Handheld, f/8 1/80s, ISO100, 50mm, 2 studio-flashes with white umbrellas left focussing the background and right focussing the tabletop, editing with Aperture.
The magnificent Blue Mountains offers a range of experiences found nowhere else on Earth. And it's less than two hours west of Sydney by road or train.
In any season, it is a must see for overseas and interstate visitors - and a great day out for those who live in the Sydney and neighbouring regions.
One of my favourite places for a day/weekend away, almost paradise.
The Blue Mountains is a mountainous region in New South Wales, Australia. It borders on Sydney's metropolitan area, its foothills starting approximately 50 kilometres west of the state capital.[1] The area begins on the west side of the Nepean River and extends westward as far as Cox's River.
Consisting mainly of a sandstone plateau, the area is dissected by gorges up to 760 metres deep. The highest point of the range is 1,190 metres above sea level. A large part of the Blue Mountains is incorporated into the Greater Blue Mountains Area World Heritage Site, consisting of seven national park areas and a conservation reserve.
Rancho Texas Lanzarote Park (Puerto del Carmen).
This is probably the best excursion we offer, visit outandabout.sandsbeach.eu
Helicopters offer critical fire support against the High Park Wildfire on the Arapaho and Roosevelt National Forests and Pawnee National Grassland on June 13, 2012. The High Park Wildfire located approximately 15 miles west of Fort Collins, CO has consumed over 87, 284 acres of forest and grassland with approximately 189 homes destroyed. Over 1,773 personnel from the U.S. Forest Service (FS), state and local resources are fighting the wildfire and have achieved 65% containment as of June 26, 2012. The High Park Wildfire began on June 9. 2012 from a lightening strike on private land. U.S. FS photo.
Offers men's, women's and little ones clothng (infant-toddler) and accessories for the eco-conscious consumer. They are chemical and pesticide free, affordable, and very very comfortable!! (Source: www.granvilleislandorganix.com)
hotelinternazionaleischia.com
The family of the Hotel Internazionale IschiaThe Hotel Internazionale Ischia is a family run business and is located in Barano on the island of Ischia. The hotel offers its guests an outdoor swimming pool with thermal water and 39 rooms. All rooms have stunning views, some of them to the sea and others overlooking beautiful mountains. The rooms have a simple but practical interior, all with private bathroom with tub or shower. Free Wi-Fi is available in almost all rooms as well as in all public areas of the hotel. The pool water flows from the thermal source with 70°C and is rich in minerals with health benefits.
Hotel Internazionale Ischia
Via Acquedotto, 33
80070 Barano d’Ischia NA
Email: info@hotelinternazionaleischia.com
Tel: +39 081 901 315
Fax: +39 081 901 645
On offer is a 1966 pressing on MGM records, “007 Hit 4”, featuring 4 songs from that period. The songs are, Thunderball and Goldfinger on side A, From Russia With Love and James Bond Theme on Side B.
Record is in VG/EX condition, nice vinyl, picture sleeve is also in very good condition, no seam splits, little shelf wear.
. . . 2. 3. 2007 - this is the first day of a funeral ceremony in Bori for a High Class Woman. She died on 18. 1. 2007 at the age of 85 years. The ceremony will last for one week. Today we will see the showing of the water buffalos, pigs, cow, horse, deer and chicken. All these animals are offered to be the servants of the died woman in her new life after death in Puya. We will see buffalo fighting. Men bet for the winner of those fightings. Two buffalos fight each other - the one running away lost the fight!
If you wonder why the quality of the pictures is a little less: these are no photographs - it all are snapshots of my videos! So sorry for the less resolution, but I think, they are worth to be shown.
_____________________________________
The Toraja are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").
The word toraja comes from the Bugis Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colorful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism developers and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model - in which social life and customs were outgrowths of the Aluk To Dolo - to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonization and Christianization, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders - such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi - than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups - the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognized in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to
CHRISTIANITY
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalized as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin) - except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women - a crime punishable by death.
RELIGIOUS AFFILIATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.Language varieties of Toraja, including Kalumpang, Mamasa, Tae' , Talondo' , Toala' , and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages. A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterized their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market .
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies - to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s - including religious conflicts elsewhere on Sulawesi - tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure - an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialized. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
WIKIPEDIA
The monument offers many opportunities to explore and discover the secrets of the Sonoran Desert and includes three wilderness areas, the North Maricopa Mountains Wilderness, the South Maricopa Mountains Wilderness, and the Table Top Wilderness. These wilderness areas offer excellent opportunities for solitude and unconfined recreation. The North Maricopa Mountains Wilderness has two hiking and equestrian trails, the 9-mile Margie’s Cove Trail and the 6-mile Brittlebush Trail. The Table Top Wilderness also has two hiking and equestrian trails, the 7-mile Lava Flow Trail and the 3-mile Table Top Trail. A section of the Juan Bautista de Anza National Historic Trail crosses the national monument. This congressionally designated trail parallels the Butterfield Overland Stage Route, the Mormon Battalion Trail, and the Gila Trail. A four-wheel-drive accessible route follows the trail corridor for approximately 10 miles through the national monument.
For more information, visit: www.blm.gov/az/st/en/prog/blm_special_areas/natmon/son_de...
Photo: Bob Wick, BLM California
This is a photograph from the 5th annual Craughwell 10 Mile Road Race which took place in Craughwell Village, Co. Galway, Ireland on Sunday 23rd March 2014 at 13:00. The 'Craughwell 10' has grown quickly to become not just one of Connaught's best known and attended road races but one of Ireland's best road races. Rather uniquely for road races in Ireland today the Craughwell 10 Mile road race offers a fully traffic free route for participants. The fast primarily flat course brings participants on the network of rural country roads to the west of Craughwell village. This year's event attracted a record number of over 650 participants building on the 600+ finishers from last year's race (results available below).
Reading on a Smartphone or tablet? Don't forget to scroll down further to read more about this race and see important Internet links to other information about the race! You can also find out how to access and download these photographs.
Results are available on RedTagTiming's website www.redtagtiming.com who provided the chip timing for the event.
Our photographs from the Craughwell 10 2014 are available on our Flickr photostream at: www.flickr.com/photos/peterm7/sets/72157642744431035/
You are also likely to find photographs from the race from edenhill77 at www.flickr.com/photos/edenhill77/sets/
The organisation team of Craughwell AC and a huge team of volunteers from the local community deserve great praise and congratulations on the excellent work that they put into making the Craughwell 10 such an outstanding success. A race of this size is a mammoth undertaking and it's flawless organisation is a tribute to the volunteer work behind the scenes.
Route Description
The race starts in Craughwell Village and then heads west on country roads. The route takes a right turn after 1KM and heads north towards Caheradine. The route then takes a left and heads west again towards the N18. After 4 miles the race takes another left (goo.gl/maps/khTi4) heading south. Just before 6 miles another left turn brings the race back towards Craughwell village. This leaves the runners with a straight run to the finish area from here and the finish in the Primary School. There was a stiff cold breeze at different parts of the course but for the most part there was good stretches of tail winds also. There were water stations at two points in the course.
The AAI County Galway 10 mile Road Race Championships took place in conjunction with the race today which ensured that there was great competition amongst Co. Galway based clubs at all categories.
The spread of refreshments after the race was incredible. Every taste was catered for. The organisers were thoughtful enough to include a wide range of gluten free goodies for participants after the race.
Useful Web Links
Where is Craughwell? (OpenStreetMap): www.openstreetmap.org/?mlat=53.2261&mlon=-8.7331&...
Where is Craughwell? (Google Maps): goo.gl/maps/vfIia
Craughwell 10 Mile - Race Headquarters at the National School (Google StreetView) goo.gl/maps/nTr5F
Craughwell 10 Mile Route on MapMyRun: www.mapmyrun.com/sc/victoria-english-river/craughwell-10-...
Craughwell 10 Mile Route on Garmin Connect: connect.garmin.com/jsPlayer/27008273
Craughwell 10 Mile Facebook Event Page www.facebook.com/events/1426933890856519/?ref=22 (requires Facebook logon and access)
Craughwell 10 Mile 2014: Results www.redtagtiming.com/results/Craughwell10_2014.pdf
Results from previous years.
2013: Results: www.redtagtiming.com/results/Craughwell10_2013.pdf
2012: www.redtagtiming.com/results/Craughwell_10Mile_2012.pdf
Photographs from previous years by edenhill77
2012: www.flickr.com/photos/edenhill77/sets/72157629283834474/
2012: www.flickr.com/photos/edenhill77/sets/72157629267117098/
2011 www.flickr.com/photos/edenhill77/sets/72157626365451542/
2011: www.flickr.com/photos/edenhill77/sets/72157626387107196/
We use Creative Commons Licensing for these photographs
We use the Creative Commons Attribution-ShareAlike License for all our photographs here in this photograph set. What does this mean in reality?
The explaination is very simple.
Attribution- anyone using our photographs gives us an appropriate credit for it. This ensures that people aren't taking our photographs and passing them off as their own. This usually just mean putting a link to our photographs somewhere on your website, blog, or Facebook where other people can see it.
ShareAlike – anyone can use these photographs, and make changes if they like, or incorporate them into a bigger project, but they must make those changes available back to the community under the same terms.
Creative Commons aims to encourage creative sharing. See some examples of Creative Commons photographs on Flickr: www.flickr.com/creativecommons/
Can I use these photographs directly from Flickr on my social media account(s)?
Yes - of course you can! Flickr provides several ways to share this and other photographs in this Flickr set. You can share to: email, Facebook, Pinterest, Twitter, Tumblr, LiveJournal, and Wordpress and Blogger blog sites. Your mobile, tablet, or desktop device will also offer you several different options for sharing this photo page on your social media outlets.
We take these photographs as a hobby and as a contribution to the running community in Ireland. Our only "cost" is our request that if you are using these images: (1) on social media sites such as Facebook, Tumblr, Pinterest, Twitter,LinkedIn, Google+, etc or (2) other websites, blogs, web multimedia, commercial/promotional material that you must provide a link back to our Flickr page to attribute us.
This also extends the use of these images for Facebook profile pictures. In these cases please make a separate wall or blog post with a link to our Flickr page. If you do not know how this should be done for Facebook or other social media please email us and we will be happy to help suggest how to link to us.
How can I download these pictures to my computer or device?
You can download the photographic image here direct to your computer or device. This version is the low resolution web-quality image. How to download will vary slight from device to device and from browser to browser. However - look for a symbol with three dots 'ooo' or the link to 'View/Download' all sizes. When you click on either of these you will be presented with the option to download the image. Remember just doing a right-click and "save target as" will not work on Flickr.
How can I get full resolution, print-quality, copies of these photographs?
If you just need these photographs for online usage then they can be used directly once you respect their Creative Commons license and provide a link back to our Flickr set if you use them. For offline usage and printing all of the photographs posted here on this Flickr set are available free, at no cost, at full image resolution.
Please email petermooney78 AT gmail DOT com with the links to the photographs you would like to obtain a full resolution copy of. We also ask race organisers, media, etc to ask for permission before use of our images for flyers, posters, etc. We reserve the right to refuse a request.
In summary please remember when requesting photographs from us - If you are using the photographs online all we ask is for you to provide a link back to our Flickr set or Flickr pages. You will find the link above clearly outlined in the description text which accompanies this photograph. Taking these photographs and preparing them for online posting does take a significant effort and time. We are not posting photographs to Flickr for commercial reasons. If you really like what we do please spread the link around your social media, send us an email, leave a comment beside the photographs, send us a Flickr email, etc. If you are using the photographs in newspapers or magazines we ask that you mention where the original photograph came from.
I would like to contribute something for your photograph(s)?
Many people offer payment for our photographs. As stated above we do not charge for these photographs. We take these photographs as our contribution to the running community in Ireland. If you feel that the photograph(s) you request are good enough that you would consider paying for their purchase from other photographic providers or in other circumstances we would suggest that you can provide a donation to any of the great charities in Ireland who do work for Cancer Care or Cancer Research in Ireland.
I ran in the race - but my photograph doesn't appear here in your Flickr set! What gives?
As mentioned above we take these photographs as a hobby and as a voluntary contribution to the running community in Ireland. Very often we have actually ran in the same race and then switched to photographer mode after we finished the race. Consequently, we feel that we have no obligations to capture a photograph of every participant in the race. However, we do try our very best to capture as many participants as possible. But this is sometimes not possible for a variety of reasons:
►You were hidden behind another participant as you passed our camera
►Weather or lighting conditions meant that we had some photographs with blurry content which we did not upload to our Flickr set
►There were too many people - some races attract thousands of participants and as amateur photographs we cannot hope to capture photographs of everyone
►We simply missed you - sorry about that - we did our best!
You can email us petermooney78 AT gmail DOT com to enquire if we have a photograph of you which didn't make the final Flickr selection for the race. But we cannot promise that there will be photograph there. As alternatives we advise you to contact the race organisers to enquire if there were (1) other photographs taking photographs at the race event or if (2) there were professional commercial sports photographers taking photographs which might have some photographs of you available for purchase. You might find some links for further information above.
Don't like your photograph here?
That's OK! We understand!
If, for any reason, you are not happy or comfortable with your picture appearing here in this photoset on Flickr then please email us at petermooney78 AT gmail DOT com and we will remove it as soon as possible. We give careful consideration to each photograph before uploading.
I want to tell people about these great photographs!
Great! Thank you! The best link to spread the word around is probably http://www.flickr.com/peterm7/sets
We offer a wide variety of fitness classes to help you stay active, while balancing a busy lifestyle of work and social time.
Mild exercise (such as Yoga or core workout) can release endorphins, which are the hormones that give you that post-exercise feel-good factor.
More vigorous exercise (such as Zumba or Spin) can help with managing your weight, using up calories that would otherwise be stored as fat.