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This is a photograph from the 1st round of the 2015 Mullingar Road League which was held in Belvedere House and Gardens, Mullingar, Co. Westmeath, Ireland on Wednesday 6th May 2015 at 20:00. This year the 5KM was ran on a modified route based on the route from the last couple of years. Tonight the final 1KM stayed within the Belvedere Gardens bringing runners down to the lakeside for a second time and finishing along the aptly named Stream Of Life. The route modification meant that the race offered a slightly faster route than the hill finish of previous years.
The race is promoted by Mullingar Harriers for the Pat Finnerty Memorial Cup. Competitors need to run 3 races out of the 4 races in May (any order) to be considered in the overall placing in categories at the conclusion of the league. Over 350 people took part in tonight's event. The weather was perfect for running with sunshine with just a little breeze. The new finish area provided a nice space for runners to stay around and chat in the evening sunshine. The Mullingar Road League 2015 has started off successfully and looks to add to the success in the history of this great series.
The "Road League" is something of a misnomer but is an indication of the League's origins on the roads around Ladestown Mullingar prior to it's move into Belvedere in 2008. The Road League is the envy of many other races in the country as the Belvedere locations offers a completely traffic free 5KM route.
We have an extensive set of photographs from tonight in the following Flickr Album: www.flickr.com/photos/peterm7/16772614064/
Timing and event management was provided by Precision Timing. Results are available on their website at www.precisiontiming.net/results.aspx with additional material available on their Facebook page (www.facebook.com/davidprecisiontiming?fref=ts) See their promotional video on YouTube: www.youtube.com/watch?v=c-7_TUVwJ6Q
Photographs from the last number of years of the Mullingar Road League are found at the bottom of this text
USING OUR PHOTOGRAPHS - A QUICK GUIDE AND ANSWERS TO YOUR QUESTIONS
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 directly 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.
BUT..... Wait there a minute....
We take these photographs as a hobby and as a contribution to the running community in Ireland. We do not charge for our photographs. Our only "cost" is that we request that if you are using these images: (1) on social media sites such as Facebook, Tumblr, Pinterest, Twitter,LinkedIn, Google+, VK.com, Vine, Meetup, Tagged, Ask.fm,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 or acknowledge us as the original photographers.
This also extends to 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.
I want to download these pictures to my computer or device?
You can download this photographic image here directly 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. Have a look for a down-arrow symbol 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.
I want 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 takes 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.
Let's get a bit technical: 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.
Above all what Creative Commons aims to do is to encourage creative sharing. See some examples of Creative Commons photographs on Flickr: www.flickr.com/creativecommons/
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
Links to previous Mullingar Road League Photographs from over the years
Our photographs from Round 1 of the 2014 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157644508131856/
Our photographs from Round 2 of the 2014 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157644261638039/
Our photographs from Round 3 of the 2014 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157644769714481/
Our photographs from Round 4 of the 2014 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157644840050706/
Road League 2014 Facebook Page: www.facebook.com/patfinnertyroadleague?fref=ts (Requires Facebook logon)
YouTube Video for the Promotion of the 2014 Road League: www.youtube.com/watch?v=KfvVVwrkgTM
A Vimeo Video for the Promotion of the 2013 Road League: vimeo.com/64875578
Our photographs from Round 5 of the 2013 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157633794985503/
Our photographs from Round 4 of the 2013 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157633604656368/
Our photographs from Round 3 of the 2013 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157633470510535/
Our photographs from Round 2 of the 2013 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157633451422506/
Our photographs from Round 1 of the 2013 Road League on Flickr: www.flickr.com/photos/peterm7/sets/72157633397519242/
Belvedere House and Gardens on Google Street View: goo.gl/maps/WWTgD
Chip Timing Results from Precision Timing: www.precisiontiming.net/results.aspx
Belvedere House and Gardens Website: www.belvedere-house.ie/
Mullingar Harriers Facebook Group Page: www.facebook.com/groups/158535740855708/?fref=ts
Our Flickr Collection from Mullingar Road League 2012 (1,800 photographs) www.flickr.com/photos/peterm7/collections/72157629780992768/
Our Flickr Collection from Mullingar Road League 2011 (820 photographs) www.flickr.com/photos/peterm7/collections/72157626524444213/
Our Flickr Collection from Mullingar Road League 2010 (500 photographs) www.flickr.com/photos/peterm7/collections/72157624051668808/
Our Flickr Collection from Mullingar Road League 2009 (250 photographs) www.flickr.com/photos/peterm7/collections/72157617814884076/
Our Flickr Collection from Mullingar Road League 2008 (150 photographs) www.flickr.com/photos/peterm7/collections/72157605062152203/
New promotion on Google's homepage touts the ability to read Barack Obama's and John McCain's reading lists via Google Reader. They offer reading lists and blog updates from other politicos and pundits as well.
Also, the homepage sports another unique Google logo with a Chinese Dragon playing ping-pong celebrating the Olympics in Beijing.
Brand new base-model Mahindra XUV700 offered by Mahindra Wayville on display at Westfield Marion, Oaklands Park SA.
I quite like the new XUV700, in person I would say it's about the size of a T33 X-Trail. There are some similar design cues to cars of the Renault-Nissan-Mitsubishi alliance such as the C-shaped headlights similar to the outgoing HZG Koleos and the tailgate portion of the taillight clusters resemble the new T33 X-Trail.
But there is nothing wrong with these similarities, they tie in good with all the cues of the XUV700.
In the daytime, there were salesmen presenting this car I think (but they also could have been for the Suzuki and jet-ski giveaway on the other side, I couldn't quite see from where I was) and while I was there photographing it around 6:40PM ACST after the salesmen had gone home, there were still a fair number of people checking it out.
I hope the Mahindra XUV700 finds ground in Australia. If supply is good, it is received well and more urban dealerships open, then there shouldn't be a problem. Priced from $36,990 Driveaway at the moment, it undercuts cars such as the Nissan X-Trail ST (from $40,460 D/A), Mitsubishi Outlander ES (from $41,380 D/A in NSW) and Toyota Rav4 GX (from $42,200 D/A in Sydney NSW) if you manage to secure one that is!
While it doesn't beat the MG HS (from $32,990 D/A), it does definitely give it some cheaper competition, and I tell you what, I would take the Mahindra any day over the MG. I just do not like what the MG brand has been turned into.
Year: 2023
Series: No Series
Engine: 2.0L 4 Cylinder Turbo Intercooled
Transmission: 6 Speed Automatic
Fuel: Unleaded Petrol
Drive: Front Wheel Drive
Colour: Dazzling Silver
Plate Number: Unregistered
Date Registered: N/A
#Prafful offers discount on weekend holiday deal.Buy women #Indian #Pakistani wear #kurti #suits #sarees www.prafful.com
'We Can Offer You Bananas and Hot Spices' van de Nederlandse kunstenares Tanja Ritterbex (Heerlen 1985).
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Een groep ‘primitief lijkende’ exotische vrouwen staat klaar om gefotografeerd te worden, trots staan zij te pronken in hun frivole ‘zondagse’ outfit. Zij tonen voor deze gelegenheid een rijke hoeveelheid aan Indonesische lekkernijen. Ritterbex haalt de sfeer van 60 jaar geleden terug toen Molukkers, na de politonele acties in Indonesië, in Odapark (Vlakwatergebied) gehuistvest werden in houten barakken en de Nederlanderse bevolking werkelijk geconfronteerd werd met een nieuwe en volstrekt andere cultuur.
Bron: www.odapark.nl
We are proud to offer both in Stock Crystal Tattoos and Custom Sticker Tattoos design pieces, all made to the highest standards. Buzz Tattoos offers a variety of conventional and modern designs at really highly competitive prices. Each item we make is designed and produced by skilled craftsmen. We invite you to explore our site; you will find that it is our craftsmanship, materials, and quality that set us apart. They make a great set worn all together but you can easily use each piece alone to mix with any other outfit and make them more precious and stylish. They can be perfect complement to any another outfit but they can also look great as contemporary jewelry.
Sticker Body Tattoos (Crystal Tattoos, Belly Tattoos, Lower Back Tattoos, Glitter Tattoos, Crystal Pasties & various kind of Sticker Temporary Tattoos) come in different colored plastic stones and are available in all sorts of swirly patterns, flowers, tribal, butterflies, celtic and stars. They're easy to use too - with peel off backs and self-adhesives that sticks to your skin without any problem & the glue used on our Temporary Tattoos is skin friendly & lab tested. We can also provide Customized & OEM Packaging as per the need of client which makes it easier for our client to sell & promote.
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Taman Budaya Sarawak (Sarawak Cultural Village), Pantai Damai, Santubong, Sarawak.
A unique award-winning living museum that offers an excellent fascinating glimpse of rural Sarawak life as it was, before the old skills and older ways of life were lost to modernity. Located at the foot of the legendary Mount Santubong, the Sarawak Cultural Village portrays the cultures and traditional lifestyles of the seven major ethnic groups of Sarawak.
Orang Ulu, an ethnic designation politically coined to group together roughly 27 very small but ethnically diverse tribal groups in Sarawak, with a population ranging from less than 300 persons to over 25,000 persons. Some of the tribes collectively called Orang Ulu meaning "up-river dwellers" are given collective names such as Kenyah, Kayan, Klemantan (also referred as the Kedayan or Kadazan), Kelabit, the Lun Bawang (consisting several sub-ethnic tribes but collectively called Murut; in the Krayan highland in Kalimantan, they are more commonly known as Lundayeh or Lun Daye) , also including the Penan (the most primitive) as well as a few minor tribes in the interior. Generally, the tribes are so heterogeneous and culturally diverse that even ethnologists in disagreement with the confusing classifications. The Orang Ulu are also former head-hunters and conveniently also called the Dayak tribes.
Orang Ulu sword making foundry. Among the Orang Ulu the Kayans were the best iron smiths amongst all the peoples of Borneo . In the olden days, the iron ore were collected from riverbeds but later bars were procured from Malay and Chinese traders. The Dayak weaponry is the sword generally called mandau (sometimes it is also known as parang ilang among the Bidayuh and Penan people, malat by the Kayan people or baieng by the Kenyah people). Once the blades were forged, the hilts (human bones or deer antler in fine specimens) were tufted with human hair from the rewards in warfare. The wooden or leather scabbards is complemented with distinctive motifs unique to their tribes and ornately carved, beadwork, and amulets such as shells and animal teeth.
"This is the less elaborate version called ambang and is used as an everyday practical tool for chopping up meat, jungle clearing and recently as tourism souvenir. Ambang is made from ordinary steel, as oppose to the genuine mandau, as it is said made from iron ore obtained from rocky mountains and forged by skilled blacksmiths. A mandau has engravings on the blade and it is embedded with gold, copper or silver."
Ref. and suggested reading:
en.wikipedia.org/wiki/Orang_Ulu
www.journeymalaysia.com/MCUL_orangulu.htm
www.pustaka-sarawak.com/Pustaka-Sarawak/Sarawakiana/pelah...
blog.sarawaktourism.com/2012/10/our-people-orang-ulu.html
www.artsborneo.com/index.php?option=com_content&view=...
en.wikipedia.org/wiki/Kenyah_people
en.wikipedia.org/wiki/Kayan_people_%28Borneo%29
healntland.blogspot.com/2012/02/klemantan-people-tribes-k...
en.wikipedia.org/wiki/Kelabit_people
en.wikipedia.org/wiki/Lun_Bawang
www.fulltextarchive.com/page/The-Pagan-Tribes-of-Borneo4/
The high cost of prescription drugs has become an increasingly pressing concern for policymakers, insurers, and families. New drugs—like those now available for hepatitis C— offer tremendous medical benefits, but at a cost that puts them out of reach for many patients. In an effort to address the affordability dilemma, the Louisiana Department of Health has recently introduced a novel “subscription” model under which Asegua Therapeutics, a subsidiary of Gilead Sciences, will supply, for a negotiated sum, enough hepatitis C drugs to cure virtually all incarcerated and Medicaid patients suffering from hepatitis C in Louisiana over the next five years.
On Monday, July 22, the Brookings Institution’s Hutchins Center on Fiscal & Monetary Policy and the USC-Brookings Schaeffer Initiative for Health Policy co-hosted a discussion of the Louisiana experiment as well as other novel approaches to increasing prescription drug affordability. Featured speakers included Louisiana Secretary of Health Rebekah Gee and Wendell Primus, senior advisor to Speaker of the House Nancy Pelosi, whose office is currently working on legislation to lower prescription drug prices.
Photo credit: Ralph Morigi
VA’s annual Brain Trust summit offers platform for innovations in brain health and head trauma
From a software platform for traumatic brain injury to a virtual reality device that assists Veterans with behavioral health issues, 15 competitors pitched a diversity of ideas during demo day at the Brain Trust: Pathways to InnoVAtion summit, hosted by VA on May 18 in Boston. The annual two-day event assembled more than 350 invited participants from the federal government, private industry, professional sports, medical research, caregivers and Veteran communities to collaborate and advance discussions around the prevention and treatment of traumatic brain injury (TBI) and concussion. “We have an unbelievable opportunity to accelerate the speed of change,” said retired Army Lt. Gen. Patricia Horoho, CEO of Optum Military and Veterans Group, to the 15 industry and academic innovators who had come to pitch their ideas on TBI and head trauma to a panel of judges. “Today, the impossible gets challenged.”After reviewing a series of short presentations from competitors, the judges selected three winners: The Daptly Display, a gesture and voice-controlled assistant for the home or office; Save a Warrior: A peer-to-peer, archetypal approach for healing combat trauma and moral injury; and Recovery Acceleration Program for mild TBI by King-Devick Technologies. The winners will have the potential opportunity to implement and deploy their innovations with VA. “We feel incredibly honored to be selected as a winner of the VA Innovation awards, which will further our opportunity to provide services to our Veterans,” said Steve Devick, CEO of King-Devick Technologies, who explained how his project would help Veterans impacted by TBI. “The King-Devick technologies innovations are related to the fact that eye movements and vision are responsible for approximately 55 percent of brain function. “As a result, implementing our recovery acceleration program by involving these pathways leads to faster concussions and TBI recovery when used with standard remediation. Additionally, caregivers can measure defects in eye movements, which may lead to dosage changes in chronic degenerative diseases, such as Alzheimer’s disease, multiple sclerosis and Parkinson’s disease. ” During the event, VA officials announced key partnerships with several influential organizations, including: Amazon, which donated 100 Echo devices with Alexa voice service to VA’s Assistive Technology Labs to help meet the needs of Veterans; Cohen Veterans Bioscience, which is coordinating efforts with VA to integrate data across dozens of labs to facilitate breakthroughs in trauma-related disorders; Booz Allen Hamilton; Comcast; Concussion Legacy Foundation; GE; IBM; Infinite Hero Foundation; Johnson & Johnson; Optum; Outward Bound; PenFed Foundation, Philips; the Warrior Care Network and the National Institutes of Health, which is co-hosting a ‘State of the Science’ workshop in 2018 that will focus on Chronic Traumatic Encephalopathy and other neurodegenerative diseases. (By Paula Paige. VA photo/ Robert Turtil)
... offers substantial improvements in the order picking process
read more: www.crown.com/uk/forklifts/order-picker-quickpick-remote....
Wage offers a Cutie for you! What a Cutie.
Shot with Canon 100mm Macro
Strobist info:
580EX II fired at full power from umbrella above right, SB-28 fired at full power from umbrella above left.
Woodland plants offer beauty, shade, habitats for wildlife, act as carbon sinks and provide spaces for recreation, relaxation and overall wellbeing, the latter I personally benefit from. Whether unsightly or attractive, macro and microscopic lifeforms also rely on plant leaves for their survival, procreation as well as to maintain ecosystems balance as exemplified by Telenominae (wasp eggs), Elm Finger Gall Mite and Hickory Leafstem Gall Phylloxera shown here. Southeastern Ontario, Canada.
Squirting bath toys offer a simple, interactive way to pack big fun into a compact space.
With this pack of four ocean animal squirters, you can introduce marine-inspired play and teach your child about sea creatures, all at the same time.
Each brightly-coloured bath toy floats, squirts water, and is sized just right for little hands to grasp and squeeze.
They’re also durable, so you don’t have to worry about chipping or breaking.
See what adventures unfold when you add these ocean friends to your bathtime mix!
Water-squirting sea characters
Easy for little hands to grasp
Endless bath time squirting fun
Bright and vibrant interactive colours
Set of 4 squirts
Ideal for 9+ months
JFK Airport offers a row of (free) spots for motorcycles beside the Lefferts Boulevard AirTrain station at the long-term parking lot. Two of the spots abut a sewer grate laden with chains and locks. Were these chains left here by regular parkers to be used again in the future? Attaching a chain to the grate seems like it would be something of a hassle — dipping one end of the chain down into an opening and then fishing it back out through a different opening — so it might make sense for bikers to just leave their chains in place for next time. And these idle chains also provide other bikers with something easy to thread their own chains through, as seen above.
Sign in the Cow and Gate Plantation, Hascombe, Surrey. "The funding for the planting of this area in 1992, came from a promotional offer for a new baby food produced by the Cow and Gate Company"
Design by Hana Černá
Preciosa Ornela now offers your favourite PRECIOSA Candy™ Pressed Bead in the new PRECIOSA Candy Rose variant. The well-known two-hole, low cabochon with a round base with a diameter of 8 and 12 mm is now highlighted with engraving at the top arches so that it resembles a rose.
This new version enables the creation of contrast when it is combined with the smooth original bead. The traditional shallow curvature in the lower section, similar to that in the PRECIOSA Candy™ Pressed Bead, greatly simplifies sewing around the bead and stringing it with other beads of the same type or indeed using it with other seed beads and selected beads from the PRECIOSA Traditional Czech BeadsTM brand.
Make use of the options provided by these low, two-hole cabochons, supplement them with PRECIOSA Rocailles in a suitable color or combine them with other popular shapes, such as PRECIOSA Twin™ or PRECIOSA Solo™, and create an elegant fashion accessory.
TECHNICAL DATA:
Article no.: 111 01 385
Sizes: 8, 12 mm
No. of 12 mm beads in 1 kg: ca 700
1 bundle (1200 beads of the 12 mm size) weighs 1.73 kg
No. of 8 mm beads in 1 kg: ca 1830
1 bundle (1200 beads in the 8 mm size) weighs 0.67 kg
Visit our website for more information about the PRECIOSA Candy Rose
auberge Ksar bicha offers lodging (accommodation) in the desert of morocco (merzouga dunes in erg chebbi) - rooms, food and beverage, also offers camelrides and excursions to the dunes, meet nomads and berbers in desert oases, 4x4 4wd excursions and tours, discover the sahara and enjoy adventurous itineraries
Hagerstown, Indiana (September 10, 2012) The new Model T Ford Museum is slated to hold its grand opening during Richmond’s Octoberfest on September 28 at 6 p.m. The museum which was previously located in Centerville, Indiana near the Warm Glow Candle Factory for 5 years moved just a few miles east to Richmond, Indiana’s Historical Depot District this past spring.
Since the move to Richmond volunteers have been steadily preparing the museum’s new home, displays and vehicles for the event.
Today, a photo shoot for the Model T Museum’s newly acquired 1930 Pietenpol Sky Scout was held at the Hagerstown Airport.
The plan arrived at the airport around 10:00 a.m. this morning and was assembled by Model T enthusiasts and many of them brought their own Model Ts to use during the photo shoot.
One of the people there today was Mr. Jay Klehfoth who is the CEO and publisher of the Vintage Ford Magazine.
Jay is a walking encyclopedia when it comes to all things Model T. I was to learn he’s pretty knowledgeable in a lot of areas too. During our walk around of the plane Jay pointed out one of the parts for the engine had been made by a former factory in Richmond of all places. And there are many other special things about this airplane I’m sure he’ll be writing about in the next issue of the the Vintage Ford Magazine. He not only knew a lot about the Pietenpol Sky Scout plane that was being photographed for the magazine cover. He’s pretty sharp when it comes to airports too. He said that the Hagerstown airport were today’s photo shoot was done has the longest grass landing strip in the United States which to me made it the perfect place for today’s event.
This Pietenpol that will be on display at the museum is powered by a 20 HP Model T engine which was modified to include dual-ignition which is used in aviation. According to an article in the AntiqueAirfield.com website from September 10, 2012 there was only one original Pietenpol Sky Scout built by Bernard Pietenpol himself, and just two replicas. The article also said that all 3 were still flying.
The new Model T Ford Museum is going to be an exciting addition to what is one of Indiana’s grandest historical areas and a must in this part of the Midwest.
Richmond is a perfect place for any day trip. But, if you want to see all that Richmond has to offer you’ll need to plan on staying several days.
The Model T Ford Museum is located in Richmond’s Historic Depot District at 309 N 8th St, Richmond, IN 47374 - 765-488-0026.
Model T Ford Museum website: www.mtfca.com/clubpages/museum.htm
Additional Information:
The Model T Ford Club of America has nearly 8,000 families worldwide. Members are from all 50 states and 41 other countries.
The Vintage Ford Magazine is published bimonthly by the Model T Ford Club of America, 119 W. Main Street, Centerville, Indiana and is mailed to all members. Subscription rates are $35.00 per year (six issues) in the United States ($42.00 Canada and $44.00 elsewhere) and include member ship in the club.
All correspondence should be ad dressed to:
THE MODEL T FORD CLUB
OF AMERICA
P.O. Box 126
Centerville, IN 47330-0126
765-855-5248 fax 765-855-3428
e-mail: admin@mtfca.com
Raw Video: Prepping Pietenpol Sky Scout For Photo Shoot youtu.be/7_JnszAF8GA
Video: Pietenpol Sky Scout Photo Shoot youtu.be/h3m6ZWgNJMg
Video: Model T Ford Museum Grand Opening Set youtu.be/OwIiE5O1UQk
Stokely Carmichael, chair of the All-African Peoples Revolutionary Party, is shown outside the Bureau of Indian Affairs in Washington, D.C. November 3, 1972 where he offered support to Native Americans who had seized the building.
Participants in the Trail of Broken Treaties took over the building the previous day after police attempted to evict them despite the group having permission to stay.
Carmichael offered to “support this movement 100 percent. The question of Native Americans is not just a question of civil rights. This land is their land,”
Carmichael continued, “…we have to agree to do whatever we can to provide help…there can be no settlement until their land is returned to them.”
A civil rights leader, antiwar activist, and Pan-African revolutionary, Stokely Carmichael is best known for popularizing the slogan “Black Power,” which in the mid 1960s galvanized a movement toward more militant and separatist assertions of black identity, nationalism, and empowerment and away from the liberal, interracial pacifism of Martin Luther King and the Southern Christian Leadership Conference (SCLC).
Carmichael was born in 1941 in Port of Spain, Trinidad. His family moved to New York City, New York when he was eleven. He showed promise as a young student and was accepted into the mostly white Bronx High School of Science in 1956.
He began his radicalization through his high school friendship with Eugene Dennis Jr., son of a U.S. Communist Party leader.
He attended Howard University and joined the local Non-Violent Action Group (NAG) and the newly formed Student Non-Violent Coordinating Committee (SNCC) in 1960.
He participated in local Washington, D.C. actions, including staging a sit-in at the offices of Attorney General Robert Kennedy when former NAG activist Dion Diamond was arrested for insurrection when he walked onto the campus of Southern University.
He participated in SNCC sit-ins and Freedom Rides throughout the Deep South, and when SNCC turned its attention to voter registration, Carmichael led the campaign that established the Lowndes County Freedom Organization, a symbolic forerunner to the Black Panther Party.
In 1964 Carmichael graduated from Howard and, along with other young SNCC activists, became increasingly frustrated with the movement’s reliance on white liberals and its advocacy of non-violent reform, especially in the wake of the Democratic Party’s betrayal of the Mississippi Freedom Democratic Party.
In May 1965 Carmichael was elected to replace John Lewis as SNCC chairman, formalizing the shift in SNCC ideology.
During a 1966 march in Selma, Alabama, Carmichael first proclaimed “Black Power.” The slogan, and Carmichael’s subsequent efforts to both define it and put it into practice, turned him into a media celebrity and a lightning rod for white criticism and government repression.
“Black Power” fragmented the liberal civil rights coalition of the 1950s and early 1960s but inspired subsequent groups such as the Black Panther Party, which despite ideological disagreements named Carmichael as its Honorary Prime Minister in 1968.
Carmichael spent the last decades of his life abroad, denouncing U.S. racism and imperialism while working to build the All African Peoples Revolutionary Party.
He changed his name to Kwame Ture in 1978, in honor of his friends and political allies, Pan-African leaders Sekou Touré and Kwame Nkrumah. In 1969 Ture settled permanently in Conakry, Guinea where he died of prostate cancer in 1998.
--Carmichael biography is partially excerpted from The Black Past.
For more information and related images, see flic.kr/s/aHsjEuaSjJ
Photo by Joseph Silverman. The image is courtesy of the D.C. Public Library Washington Star Collection © Washington Post.
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VA’s annual Brain Trust summit offers platform for innovations in brain health and head trauma
From a software platform for traumatic brain injury to a virtual reality device that assists Veterans with behavioral health issues, 15 competitors pitched a diversity of ideas during demo day at the Brain Trust: Pathways to InnoVAtion summit, hosted by VA on May 18 in Boston. The annual two-day event assembled more than 350 invited participants from the federal government, private industry, professional sports, medical research, caregivers and Veteran communities to collaborate and advance discussions around the prevention and treatment of traumatic brain injury (TBI) and concussion. “We have an unbelievable opportunity to accelerate the speed of change,” said retired Army Lt. Gen. Patricia Horoho, CEO of Optum Military and Veterans Group, to the 15 industry and academic innovators who had come to pitch their ideas on TBI and head trauma to a panel of judges. “Today, the impossible gets challenged.”After reviewing a series of short presentations from competitors, the judges selected three winners: The Daptly Display, a gesture and voice-controlled assistant for the home or office; Save a Warrior: A peer-to-peer, archetypal approach for healing combat trauma and moral injury; and Recovery Acceleration Program for mild TBI by King-Devick Technologies. The winners will have the potential opportunity to implement and deploy their innovations with VA. “We feel incredibly honored to be selected as a winner of the VA Innovation awards, which will further our opportunity to provide services to our Veterans,” said Steve Devick, CEO of King-Devick Technologies, who explained how his project would help Veterans impacted by TBI. “The King-Devick technologies innovations are related to the fact that eye movements and vision are responsible for approximately 55 percent of brain function. “As a result, implementing our recovery acceleration program by involving these pathways leads to faster concussions and TBI recovery when used with standard remediation. Additionally, caregivers can measure defects in eye movements, which may lead to dosage changes in chronic degenerative diseases, such as Alzheimer’s disease, multiple sclerosis and Parkinson’s disease. ” During the event, VA officials announced key partnerships with several influential organizations, including: Amazon, which donated 100 Echo devices with Alexa voice service to VA’s Assistive Technology Labs to help meet the needs of Veterans; Cohen Veterans Bioscience, which is coordinating efforts with VA to integrate data across dozens of labs to facilitate breakthroughs in trauma-related disorders; Booz Allen Hamilton; Comcast; Concussion Legacy Foundation; GE; IBM; Infinite Hero Foundation; Johnson & Johnson; Optum; Outward Bound; PenFed Foundation, Philips; the Warrior Care Network and the National Institutes of Health, which is co-hosting a ‘State of the Science’ workshop in 2018 that will focus on Chronic Traumatic Encephalopathy and other neurodegenerative diseases. (By Paula Paige. VA photo/ Robert Turtil)
"I have nothing to offer but #blood, toil, #tears and #sweat." That is what Winston #Churchill said back in the days. .
Little he knew these were going to be my life
Today, I say I need a #manicure, that's no lie!
I gotta stop cutting myself and get some #sleep
Voice sounds like it's been autotuned better start counting the sheep!!
17 Likes on Instagram
The particular art that will goes with the way you package deal and offer foods affects precisely how other people get that. Precisely what is pleasant to the vision has a tendency to begin to see the palate. In one tiny community within the Belgium, where people are recognized for their sweets and berries quickly pull, care is used gift wrapping their special delicacieshttp://www.vegetablefruitcarving.com.
Raymond Castelo as well as Luz Ocampo, throughout Bulacan shared their own classic fine art. Luz has been known as the "Master within Fresh fruit Carving and also Chocolate Wrapper Producing.In .
According to Raymond and also Luz, "Deliciously fairly sweet!Inches sufficiently explains your town's jam areas of expertise created from pomelo, lime, become gourd, breadfruit, blueberry, jackfruit, local grapefruits, and soursop, and others. They are maintained see how to avoid see-thorugh syrup, and after that held in cup containers.
The particular craftsmanship which goes with organizing and presentation these people will be exceptional. Very first, the many fruits are made or perhaps designed along with plants, leaves, rosettes and varied patterns. These are canned using the style facing outwards. Make a store-shelf, filled with quickly pull special treats. They look to become inviting a person in the many fetching fashion to be able to crave for such delicacies.
Under, their particular teaching regarding how to prepare your very own quickly pull as well as chocolate.
One particular. Lime green as well as blueberry jam
Get ready the materials as well as ingredients. (Lime, pomelo, sweets, berries caver, container, kettle, along with a method container)
Embroider or perhaps carve the fruit together with your sought after layout.
Wash your fruit along with domestic hot water.
Peel the particular fresh fruit cautiously, as well as slowly and gradually take away the seed products.
Saturate in water for just one day and one nighttime.
Fill in syrup made out of sugar to be able to sustain your fruit.
Retailer inside sanitized cisterns.
Only two. Milk sweets produced from dairy as well as glucose. Your sweets are not only found famous for their style, but for their vibrant, cherry wrappers, as well.
These are wrapped with Japoneses cardstock, that are cut into stars, simply leaves, flowers or holiday greetings routine producing a veritable display involving design as well as shade. The actual dairy goodies, which are normally somewhat greater than the in . lengthy, can be molded as desired (nevertheless typically the actual common rectangular form is going to do). They tend to be covered with your basic area of the cardstock. Your long, specially engineered, minimize patterns are used because outer masking. The particular goodies may be later displayed on "fiesta" as well as bash platforms.
Candy Gift wrapping Ideas coming from Ramon and Luz:
Put together the materials necessary: Japanese papers, pair of scissors, cutter machine, pencil
Minimize 1/4 and also 1/8 styles of Japan paper (the 1/4 size your exterior wrapper as well as the 1/8 measurement the inside wrapper).
Collapse the particular 1/4 measurement wrapper in to four elements, putting aside the 1/8 measurement.
Pull drawing of your exclusive layout.
Reduce your made layout meticulously.
Set up along with store the stripped made items, which might be right now ready to be used in wrapping the particular candies/sweets.
. . . 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.
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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
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ENAI ofrece clases de natacion y sobrevivencia en el agua a bebes y niños con resultados reales en tan poco como 4 semanas. Las clases las damos en Monterrey, NL, Mexico.
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Offer on These please. Looking to get rid of. Top row is polo, stance, then nike. And bottom row is all nike. No hole in any of them
FCA dealers offered more Jeeps to sell if they open a Jeep-alone dealership
Posted By: Alysha Webbon: September 13, 2017In: Contributors Print
By Alysha Webb, Editor and Publisher
FCA dealers that chose to open a stand-alone Jeep store will be rewarded with more than just a boost in Jeep sales. They will also receive more Jeeps to sell, Alistair J. Gardner, head of dealer network development, NAFTA at FCA USA tells Automotive Buy Sell Report.
In return for creating a Jeep-only facility, dealers will receive one unit of Jeep allocation for every $8,500 invested, says Gardner. The allocations will be in whatever model mix the dealership’s unit sales reflect and will broken out in 12 equal parts over the course of a year, he says.
“It will pay for a proportion of the new facility,” says Gardner.
Beginning in 2008, dealers were asked by FCA to invest in dealerships that brought Chrysler, Jeep, Dodge, and Ram franchises under one roof. More than 90 percent of the dealerships now have all four under one roof, according to Ralph Kisiel, manager, sales and dealer network media relations.
Now, in a bid to grow sales of its most successful brand, FCA is asking its dealers to invest in another facility. In late 2016, FCA announced plans to have stand-alone Jeep stores at some of its 2,439 dealerships in the U.S.
Every FCA dealer can chose whether or not to participate in the stand-alone Jeep store program, says Gardner. “We aren’t going to force anyone to do it,” he says.
But, “the reality is we are targeting only those stores that really need to expand capacity. We need to increase sales dramatically,” says Gardner.
Jeep is facing a capacity squeeze in the U.S. partly a result of the forced closure of hundreds of Chrysler dealerships when the automaker driven into bankruptcy in 2009. It left the automaker short of not just sales space, but also service lanes.
“Unfortunately, during bankruptcy we reduced the dealership count by 800,” says Gardner. “That is 800 less service departments. We need more service capacity.”
Jeep sales are already rising, just not fast enough.
According to FCA, in 2015, Jeep brand sales in the U.S. were 872,908 units. The Jeep Cherokee was the best-selling model. In 2016, sales grew to 926,376 units and the Grand Cherokee was the top seller. Through August of 2017, 548,833 Jeeps have been sold, with the Grand Cherokee again ruling the roost.
FCA is heavily reliant on Jeep sales, not just in the U.S. but globally. The Jeep brand accounted for 41.3 percent of all FCA sales in the U.S. in 2016, and 46.3 percent of global sales, the automaker says.
China, the world’s largest vehicle market, is a crucial Jeep market. Despite media reports, FCA has no plans to sell the Jeep brand alone to a Chinese company, Gardner says. “We would never sell Jeep without Chrysler, Dodge and Ram,” he insists.
And if the Jeep brand were to be acquired, it would still need a dealership network, he points out.
A lifestyle brand
Performance Auto Network’s Jeep store in Centerville, Ohio
Two of the Jeep stand-alone stores are already finished; some 22 should be completed this year. Ninety more dealers have signed letters of intent. FCA aims to have 300 to 325 Jeep stores nationally by 2020, says Gardner.
“The results coming off the first stores were great,” he says.
The Jeep stores that are already in operation saw a 30 percent boost in sales in the first three months and a 10 percent sales boost in the first eight months in a flat market, says Gardner.
The Jeep stores must meet a facility image requirement, but the size will be different depending on the dealership’s sales volume, says Gardner.
Pollard Jeep dealership in Boulder, Colo.
Pollard Jeep dealership in Boulder, Colo.
The Performance Automotive Network of Ohio just had a soft opening for its Jeep-only store, in Centerville, Ohio. The grand opening is on September 23.
Shane Dever, vice president and director of operations for the Cincinnati/Dayton markets, says Performance had an empty building that had been a used car center. It was remodeled to become the Jeep store.
He is looking forward to selling not just more Jeeps, but also an array of Jeep accessories. Selling accessories is “the whole idea. It is a lifestyle brand,” says Dever, whose family owns the dealership group.
Indeed, creating a unique customer experience is “the number one reason” FCA decided to launch the Jeep-only stores, says Gardner. “We want [the customer] to have … all Jeep, all the time.”
Pollard Jeep in Boulder, Colo. accessory display
Pollard Jeep in Boulder, Colo. accessory display
Valuation hit
While the new Jeep stores may help dealers sell more Jeeps, they will hurt the value of the remaining Chrysler Dodge Ram dealerships, say buy sell professionals.
“Surely if this is to be rolled out as a national initiative it would apply downward pressure on the blue sky value of an FCA franchise,” Len Bellavia, senior partner at Bellavia Blatt & Crossett PC, tells Automotive Buy Sell Report. “The expense of construction would have to come from somewhere – and blue sky is the logical category.”
The two truck franchises – Jeep and Ram – are the most valuable part of the multi-franchise dealerships, points out Fred O’Halloran, a consultant with MD Johnson, Inc.
“When you cut that in half, taking off Jeep, I believe the two individual stores are worth less than the four-franchise dealership,” he says.
The stand-alone store may also take a bite out of the dealership’s income, says O’Halloran.
“You have split your operating income for the two stores, but your overhead costs increase because there are two stores,” he says.
Then there is the question of adding bricks and mortar at a time when the retail sales model may be changing, says Nancy Phillips of Nancy Phillips Associates Inc.
“Separation in all its glory will require yet another conglomeration of bricks and mortar all in an era looking out to an unforeseen future when it comes to the bottom line of facilities investment and how vehicles may be sold five to ten years from today,” she says.
There is also the question of state franchise laws, which “are set up to make it equal for everyone who owns the franchise,” says James Taylor, managing director of The Presidio Group
Gardner argues that the Jeep stores are not an expansion of the network. Rather, they are an expansion of the existing stores within that network.
He also wants to clear up the story floating around that FCA said it would add an additional 400 stores in the U.S.
“We have never said to anyone that we want to add 400 stores,” says Gardner. “We have no plans to add 400 stores.”
As for franchise laws, “I guarantee you it will not do anything to the state franchise laws,” says Gardner. “The first thing we did was take it to the National Dealer Council and make sure that they were comfortable with it [and that it] didn’t break any state franchise laws.”
What FCA is doing is preparing its dealers to sell “a staggering amount of Jeeps,” he says.
“Our job here is to prepare the network for an expansion of the Jeep volume in retail. Our direction is we expect to sell a lot more Jeeps even if the market is flat or slightly down.”
May 12, 2019 - Frank Lloyd Wright Home and Studio located at 951 Chicago Ave., Oak Park, IL.
"In 1889 Wright completed the construction of a small two-story residence in Oak Park on the Western edges of Chicago. The building was the first over which Wright exerted complete artistic control. Designed as a home for his family, the Oak Park residence was a site of experimentation for the young architect during the twenty-year period he lived there. Wright revised the design of the building multiple times, continually refining ideas that would shape his work for decades to come.
The semi-rural village of Oak Park, where Wright built his home, offered a retreat from the hurried pace of city life. Named “Saint’s Rest” for its abundance of churches, Oak Park was originally settled in the 1830s by pioneering East Coast families. In its early years farming was the principal business of the village, however its proximity to Chicago soon attracted professional men and their families. Along its unpaved dirt streets sheltered by mature oaks and elms, prosperous families erected elaborate homes. Beyond the borders of the village farmland and open prairie stretched as far as the eye could see.
The Oak Park Home was the product of the nineteenth century culture from which Wright emerged. For its design, Wright drew upon many inspirational sources prevalent in the waning years of the nineteenth century. From his family background in Unitarianism Wright absorbed the ideas of the Transcendentalists, Ralph Waldo Emerson and Henry David Thoreau, who encouraged an honest life inspired by nature. The English Arts and Crafts movement, which promoted craftsmanship, simplicity and integrity in art, architecture and design, provided a powerful impetus to Wright’s principles. The household art movement, a distinct movement in middle-class home decoration, informed Wright’s earliest interiors. It aimed, as the name implies, to bring art into the home, and was primarily disseminated through books and articles written by tastemakers who believed that the home interior could exert moral influences upon its inhabitants. These various sources were tempered by the lessons and practices Wright learned under his mentors, Joseph Lyman Silsbee and Louis Sullivan.
For the exterior of his home, Wright adapted the picturesque Shingle style, fashionable for the vacation homes of wealthy East Coast families and favored by his previous employer, Silsbee. The stamp of Sullivan’s influence is apparent in the simplification and abstraction of the building and its plan. In contrast to what Wright described as “candle-snuffer roofs, turnip domes [and] corkscrew spires” of the surrounding houses, his home’s façade is defined by bold geometric shapes—a substantial triangular gable set upon a rectangular base, polygonal window bays, and the circular wall of the wide veranda.
Despite its modest scale, the interior of the home is an early indication of Wright’s desire to liberate space. On the ground floor Wright created a suite of rooms arranged around a central hearth and inglenook, a common feature of the Shingle style. The rooms flow together, connected by wide, open doorways hung with portieres that can be drawn for privacy. To compensate for the modest scale of the house, and to create an inspiring environment for his family, Wright incorporated artwork and objects that brought warmth and richness to the interiors. Unique furniture, Oriental rugs, potted palms, statues, paintings and Japanese prints filled the rooms, infusing them with a sense of the foreign, the exotic and the antique.
In 1895, to accommodate his growing family, Wright undertook his first major renovation of the Home. A new dining room and children’s playroom doubled the floor space. The design innovations pioneered by Wright at this time marked a significant development in the evolution of his style, bringing him closer to his ideal for the new American home.
The original dining room was converted into a study, and a new dining room replaced the former kitchen. The dining room is unified around a central oak table lit through a decorative panel above and with an alcove of leaded glass windows in patterns of conventionalized lotus flowers. The walls and ceiling are covered with honey-toned burlap; the floor and fireplace are lined with red terracotta tile.
The new dining room is a warm and intimate space to gather with family and friends. The Wrights entertained frequently, and were joined at their table by clients, artists, authors and international visitors. Such festive occasions, according to Wright’s son, John, gave the house the air of a “jolly carnival.”
The 1895 playroom on the second floor of the Home is one of the great spaces of Wright’s early career. Designed to inspire and nurture his six children, the room is a physical expression of Wright’s belief that, “For the same reason that we teach our children to speak the truth, or better still live the truth, their environment ought to be as truly beautiful as we are capable of making it.” Architectural details pioneered by Wright in this room would be developed and enhanced in numerous commissions throughout his career.
The high, barrel-vaulted ceiling rests on walls of Roman brick. At the center of the vault’s arc a skylight, shielded by wood grilles displaying stylized blossoms and seedpods, provides illumination. Striking cantilevered light fixtures of oak and glass, added after Wright’s 1905 trip to Japan, bathe the room in a warm ambient glow. On either side of the room, window bays of leaded glass with built-in window seats are at the height of the mature trees that surround the lot, placing Wright’s children in the leafy canopy of the trees outside.
Above the fireplace of Roman brick, a mural depicting the story of the Fisherman and the Genie from The Arabian Nights is painted on the plastered wall. An integral architectural feature within the room, the mural was designed by Wright and executed by his colleague, the artist Charles Corwin. It is a fascinating blend of decorative motifs; forms from exotic cultures—such as Egyptian winged scarabs—are combined with flat, geometric designs that echo the work of Wright’s international contemporaries, Charles Rennie Mackintosh and the Vienna Secessionists.
In 1898 Wright built a new Studio wing with funds secured through a commission with the Luxfer Prism Company. The Studio faced Chicago Avenue and was connected to his residence by a corridor. Clad in wood shingles and brick, the Studio exterior is consistent with the earlier home. However, the long, horizontal profile, a key feature of Wright’s mature Prairie buildings, sets it apart. Adjacent to the entrance, a stone plaque announces to the world, “Frank Lloyd Wright, Architect.” Decorative embellishments and figural sculptures set off the building’s artistic character and impressed arriving clients.
The reception hall serves as the entrance to the Studio. A waiting room for clients and a place for Wright to review architectural plans with contractors, this low-ceilinged space connects the main areas of the Studio—a library, a small office, and the dramatic two-story drafting room, the creative heart of the building.
The studio staff worked on drafting tables and stools designed by Wright in rooms decorated with eclectic displays of artwork and objects. Japanese prints, casts of classical sculptures, as well as models and drawings executed in the drafting room, filled the interiors of the Studio. In Wright’s home the integration of art and architecture served to nurture and intellectually sustain his family. In the Studio, these same elements served a further purpose, the marketing of Wright’s artistic identity to his clients and the public at large.
In September of 1909, Wright left America for Europe to work on the publication of a substantial monograph of his buildings and projects, the majority of which had been designed in his Oak Park Studio. The result was the Wasmuth Portfolio (Berlin, 1910), which introduced Wright's work to Europe and influenced a generation of international architects. Wright remained abroad for a year, returning to Oak Park in the fall of 1910. He immediately began plans for a new home and studio, Taliesin, which he would build in the verdant hills of Spring Green, Wisconsin. Wright’s Oak Park Studio closed in 1910, though Wright himself returned occasionally to meet with his wife Catherine who remained with the couple's youngest children at the Oak Park Home and Studio until 1918. The Home and Studio was the birthplace of Wright's vision for a new American architecture. Wright designed over 150 projects in his Oak Park Studio, establishing his legacy as a great and visionary architect.
Previous text from the following website: flwright.org/researchexplore/homeandstudio
. . . 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.
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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 offer this up only for the sake of comparison. I took the same shot with my LX2 but really struggled to get it nice and crisp. This one is with the iPhone 5S. The crispness is there but it feels somewhat flat.
Vishwa Shanti Yoga School ( Shobahana Yog Sadan) offers one and two weeks Yoga Retreats. The course includes Asanas, Pranayama Meditation Practice, Wellness – Nutritive and Preventive Health Care Classes, Ayurveda Massages, Naturopathy, Detoxification and Spirituality. Practitioners also have chances to experience the Himalayan trek and river rafting (as per the availability). Natural vegetarian food and comfortable accommodation are added benefit to practice Yoga in full sense.
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GS Bath Remodel offers bathroom remodeling services to all of San Diego.
More Contact Details:-
>>Company name- GS Bath Remodel
>>Office Address- 4901 Morena Boulevard, San Diego, CA 92117, USA
>>Number of Employee- 4
>>Payment- Personal Checks, Paypal
>>Office Hours- Mon, 7am-8pm; Tue, 7am-8pm; Wed, 7am-8pm; Thu, 7am-8pm; Fri, 7am-8pm; Sat, 9am-10pm; Sun, .Closed
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I OFFER:
- full make ups
- partial make ups (like eyebrows, lips, rouge...)
- tattoos
- body shading
- change of chips on pullips and taes. Adding brows and some kind of detail (talking about it first with the owner to see if I am able to do what is requested)
- having into account the state of a doll I can try to fix it or make it look like the original
I USE
- water pencils
- rembrandts
- vallejo varnish
- acrylic paints
- varnish
- "borrador mágico" (a kind of sponge to erase make ups and/or flaws)
TERMS OF USE
- I work with BJD (I am also recast friendly), pullips, dals, taes, byuls, hujoos...
- you only have to send the head unless you want shading on the body or some tattoo
- payment would be expected when you sent the head or when it is received by me
- i will ask pics of the head before it being sent
- once the head is received and the payment transfered there won't be backing off. If the make up has begun it will be ended. In some cases in which a cancellation can be worked (as long as the make up wasn't being done) the client will pay for the shipping back
- you can send pics or drawings of the kind of make up you want. I don't do plagiarism
- I'll be sharing pics of the process with the client.
- If the client decides to change the make up after it being approved he/she will have to pay for a new one
- all the shippings have to be tracked. It has to be sent well protected and with a box or sth that can be re used to send it back once I am done
PRICES
- full make up: 20€
- erasing a previous make up: 5€. Although it is preferable that the doll is sent with the make up erased
- To matte a doll: between 5-9€ (I still got to think about it)
- blushing: 5€
- adding eyebrows: between 5-10€
- adding new eye chips provided by the client: 2€
- if brows have to be added as a part of a make u p: free of charge but given by the client
- I accept payments using paypal or bank transfer
We are proud to offer both in Stock Crystal Tattoos and Custom Sticker Tattoos design pieces, all made to the highest standards. Buzz Tattoos offers a variety of conventional and modern designs at really highly competitive prices. Each item we make is designed and produced by skilled craftsmen. We invite you to explore our site; you will find that it is our craftsmanship, materials, and quality that set us apart. They make a great set worn all together but you can easily use each piece alone to mix with any other outfit and make them more precious and stylish. They can be perfect complement to any another outfit but they can also look great as contemporary jewelry.
Sticker Body Tattoos (Crystal Tattoos, Belly Tattoos, Lower Back Tattoos, Glitter Tattoos, Crystal Pasties & various kind of Sticker Temporary Tattoos) come in different colored plastic stones and are available in all sorts of swirly patterns, flowers, tribal, butterflies, celtic and stars. They're easy to use too - with peel off backs and self-adhesives that sticks to your skin without any problem & the glue used on our Temporary Tattoos is skin friendly & lab tested. We can also provide Customized & OEM Packaging as per the need of client which makes it easier for our client to sell & promote.
We are the Manufacturer & Supplier of Sticker Tattoos, Personalized Temporary Tattoos, Crystal Tattoos, Glitter Tattoos, Belly Tattoos, Crystal Armbands, Fake Tattoos, Sticker Tattoo Manufacturer (Sticker Body Tattoos Supplier, Jewel Tattoo Makers) with a difference.
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BIG5 Leopard. Jock Safari Lodge. Kruger National Park. South Africa. Dec/2020
Leopard
The leopard (Panthera pardus) is one of the five species in the genus Panthera, a member of the Felidae. The leopard occurs in a wide range in sub-Saharan Africa and parts of Asia. Leopards are listed as Vulnerable on the IUCN Red List because leopard populations are threatened by habitat loss and fragmentation, and are declining in large parts of the global range. Contemporary records suggest that the leopard occurs in only 25% of its historical global range. Leopards are hunted illegally, and their body parts are smuggled in the wildlife trade for medicinal practices and decoration.
Compared to other wild cats, the leopard has relatively short legs and a long body with a large skull. It is similar in appearance to the jaguar, but generally has a smaller, lighter physique. Its fur is marked with rosettes similar to those of the jaguar, but the leopard's rosettes are generally smaller, more densely packed and without central spots. Both leopards and jaguars that are melanistic are known as black panthers. The leopard is distinguished by its well-camouflaged fur, opportunistic hunting behaviour, broad diet, and strength (which it uses to move heavy carcasses into trees), as well as its ability to adapt to various habitats ranging from rainforest to steppe, including arid and montane areas, and its ability to run at speeds of up to 58 kilometres per hour (36 mph)
Source: Wikipedia
Leopardo
O leopardo (nome científico: Panthera pardus) é uma espécie de felídeo nativo da África e da Ásia. É, com o tigre, o leão, o leopardo-das-neves e a onça-pintada, um dos cinco grandes felinos do gênero Panthera. A espécie apresenta cerca de catorze subespécies regionais distribuídas pela Áfricae Ásia, embora haja controvérsias quanto ao número. É também conhecido informalmente pela denominação de «onça» em Angola
O leopardo possui de 1,30 m a 1,67 m de comprimento e entre 60-70 cm de altura na cernelha - dependendo da subespécie - e pesam entre 30 e 90 kg. O mais pesado leopardo encontrado possuía 96,5 kg. As fêmeas são menores e têm cerca de dois terços do tamanho do macho. De menor porte do que a onça pintada, o leopardo é conhecido por sua agilidade
Fonte: Wikipedia
Jock Safari Lodge
Located within 6, 000 ha of pristine bushveld, Jock Safari Lodge is an exclusive private concession, perfectly positioned in the southern part of the Kruger National Park, South Africa’s largest national park. The wildlife within this region have survived undisturbed without negative impact from mankind, encouraged to thrive. Jock Safari Lodge emerges where the Mitomeni and Biyamiti rivers flow as one – this natural unbroken landscape offers guests one of the best Big Five game viewing experiences in South Africa with its exclusive riverbed traversing rights. Steeped in history, Jock Safari Lodge was the first private concession granted within the Kruger National Park and is named after local legend, Jock of the Bushveld, the canine hero of Sir Percy FitzPatrick’s famous story of courage and loyalty that is set during South Africa’s first gold rush era. Relive one of South Africa’s cultural heritages through this wonderful story and view the original mementoes on display at the Main Lodge.
Source: jocksafarilodge.com/
Jock Safari Lodge
Localizado em 6.000 ha de savana intocada, o Jock Safari Lodge é uma concessão privada exclusiva, perfeitamente posicionada ao sul do Parque Nacional Kruger, o maior parque nacional da África do Sul. A vida selvagem nesta região sobreviveu sem ser perturbada, sem impacto negativo da humanidade, encorajada a prosperar. O Jock Safari Lodge surge onde os rios Mitomeni e Biyamiti fluem como um só - esta paisagem natural contínua oferece aos hóspedes uma das melhores experiências de observação do Big Five na África do Sul com seus direitos exclusivos de travessia do leito do rio. Repleto de história, Jock Safari Lodge foi a primeira concessão privada concedida dentro do Parque Nacional Kruger e leva o nome de uma lenda local, Jock of the Bushveld, o herói canino da famosa história de coragem e lealdade de Sir Percy FitzPatrick que se passa durante o primeiro era da corrida do ouro. Reviva uma das heranças culturais da África do Sul por meio desta história maravilhosa e veja as lembranças originais em exibição no Main Lodge.
Fonte: jocksafarilodge.com/ (tradução livre)
O God, please teach all children the holy ways for recreational activities -
That they may offer these to You as their fellowship with one another.
These activities may require physical skills and intelligence,
But may children do their best not to be better than others,
But an opportunity to speak kind words of encouragement to others as a Children of God.
May they enjoy the activities never to make enemies,
But a chance to build friendships amongst all children.
May they always be humble, never to boast their skills,
But rather respect everyone as a people with a Spirit.
These that they may enjoy each other’s company through activities worthy of offering to Heaven.
To cooperate with one another to win in the activity,
But the most humble groups are the True winners in Heaven.
All these that smiles, laughter and Joy may prevail - even to be happy for the blessings of others.
That our goal is greater than fame, material gains and rewards.
But be aware that there are many other activities that rather bring Unity to people.
That Humanity be saved from the desires for competition,
But rather teaches children the Holy Virtues of Compassion for the Needy.
As the greatest winners are those who pour their skills –
To be concerned for the Poor.
This includes all activities for physical health, but rather unity for spiritual health.
For children need to understand that physical looks and skills, status and intelligence –
Is not what truly gives Dignity and Honor to Children.
As the True meaning of winning is to put God’s Humility above our human desires to win in activities.
But learn to work in cooperation to have responsibility for Humanity.
That Children may rather bring Family Love amongst all.
Amen.
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.
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1957 BMW Isetta 300
OFFERED WITHOUT RESERVE
Sold for US$84,000 inc. premium
From the catalog:
Chassis no. 501305
Engine no. 501305
298cc 1-Cylinder Engine
Single Carburetor
13bhp at 5,800rpm
4-Speed Manual Transmission
4-Wheel Hydraulic Drum Brakes
Swing-Arm Front Suspension, Leaf-Spring Rear Suspension
*The Iconic 'Bubble Car'
*Exquisitely restored by marque expert
*Matching numbers, finished in original colors
*Ready to be enjoyed by drivers and spectators
THE BMW ISETTA
Popular during the 1950s and 1960s, the diminutive 'bubble car' or 'cabin scooter' is currently enjoying a revival of interest - not surprisingly given the congested state of today's urban roads. Nowadays though, the Bubble's attraction has just as much to do with fashion as practicality. One of the more successful designs of the cabin scooter's heyday was the BMW Isetta, a design the German firm manufactured under license from its Italian originator Iso. The name means 'little Iso'. Renzo Rivoltas Iso was not selling well in its native Italy, faced with stiff competition from the FIAT 500 and 600, and it would be left to BMW to fully exploit the design's potential.
Although at first glance a three-wheeler, the German-built Isetta used a pair of closely spaced wheels at the rear and was powered by a BMW single-cylinder four-stroke motorcycle engine of 247cc, replacing the original's noisy two-stroke motor. The coachwork of early examples featured a side-hinged single door at the front, roll-top sunroof, and fixed side windows, while the steering wheel and dashboard were attached to the door to facilitate entry. The two-seater Isettas most popular accessory, understandably so given the limited interior space, was a small luggage rack mounted at the rear. Later (1957-onwards) models incorporated sliding side windows for better ventilation. These improved models displaced 297cc, and the 'big' Isetta 300 was reckoned capable of 65mph and 55mpg. Approximately 162,000 Isetta's had been made by the time production ceased in 1962.
THE MOTORCAR OFFERED
The BMW Isetta 300 is considered to be one of the most iconic 'bubblecars' of its era. This particular Isetta is an extraordinary example featuring a complete restoration by who many believe is the best in the business. 501305 was sent to Woodstock, Georgia so that Werner Schwark from Isettas R US can perform one of his world class restorations. A very complete, low-mileage and matching numbers candidate was chosen; shortly thereafter the restoration was performed in 2018-2019 and finished in its original color combination. Since completion, only 17 miles have been recorded on the odometer. The car is equipped with a rear luggage rack, air vents and stylish Coco mats. Accompanied by its file, rear basket, as well some documentation of the restoration, this charming microcar is sure to provide its next custodian with enjoyment.
As this writer can testify, an Isetta provides enjoyment both for its driver and those that you pass on the road. This is a great example with which to experience this 'bubble' car legend.
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It's Bonhams day!
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This year I was able to escape the snow and join Fred in Scottsdale for sunshine, cars, and music! I also drove down to Tucson to meet Doug for lunch and spend a nice evening visting with Richard and Lola.