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The Ananda Temple, located in Bagan, Myanmar is a Buddhist temple built in 1105 AD during the reign (1084–1113) of King Kyanzittha of the Pagan Dynasty. It is one of four surviving temples in Bagan. The temple layout is in a cruciform with several terraces leading to a small pagoda at the top covered by an umbrella known as hti, which is the name of the umbrella or top ornament found in almost all pagodas in Myanmar. The Buddhist temple houses four standing Buddhas, each one facing the cardinal direction of East, North, West and South. The temple is said to be an architectural wonder in a fusion of Mon and adopted Indian style of architecture. The impressive temple has also been titled the "Westminster Abbey of Burma". The temple has close similarity to the Pathothamya temple of the 10th–11th century, and is also known as “veritable museum of stones”.The temple was damaged in the earthquake of 1975. However, it has been fully restored and is well maintained by frequent painting and whitewashing of the walls. On the occasion of 900th anniversary of its construction celebrated in 1990 the temple spires were gilded. It is a highly revered temple of Bagan.
ETYMOLOGY
The name Ananda of the temple is derived from the Venerable Ananda, Buddha's first cousin, personal secretary, one of his many principal disciples and a devout attendant. It was once known as Ananta Temple, coming from the phrase 'ananta pinya' in Sanskrit, which translates as "endless wisdom". However, the word 'Ānanda' in Pali, Sanskrit as well as other Indian languages mean "bliss". It is a popular Buddhist and Hindu name. The attributes of the Buddha, his infinite wisdom "Anandapinnya in Burmese and Pali" is commemorated in its name 'Ananda'.
LEGEND
The legend associated with building of this temple ended in tragedy to the builders. Eight monks who approached the King Kyanzittha seeking alms gave a graphic description of the Nandamula Cave temple in the Himalayas where they had meditated. When the king invited them to the palace to hear more details, the monks invoked their meditative psychic skills and vividly explained to the King, the landscape of the place they had lived. The King, pleased with this show of their skills, requested the monks to build a temple in the middle of the Bagan plains creating cool conditions in the temple. After the monks completed the temple construction, the King, in order to retain the uniqueness of the temple, got the architects (monks) killed to ensure that another similar structure was not built by them anywhere else.You could only see it in Bagan.
HISTORY
History of this perfectly dimensioned temple structure built in 1105 is credited to King Kyanzittha. It denotes "the stylistic end of the Early Bagan period and the beginning of the Middle period". The timing of building this temple is considered as a culmination of religious education that began during the Pahothanya temple building activity in 1080 AD. The Theravada Buddhism adopted by the King motivated him to present the teachings of Buddha to his people in an accurate and a genuine way through the medium of this temple, to unite Burma under one flag and thus "creating mass religious enthusiasm". It has been inferred that the King, as the upholder of the Law wanted to convey his firm belief in the Buddhist doctrine according to his interpretation:
(He) shall purify (and) make straight, write down (and) establish all the holy scriptures. (He) shall proclaim (and) voice the Law, which is even as a resounding drum. (He) shall arouse all the people that are slumbering carelessly. (He) shall stand steadfast in the observance of the commandments at all times.
Through the unique iconographic depictions (in stone images, the numbered jataka plaques and the standing Buddha images), presented in the symmetrically planned layout of the Ananda temple was built by the King Kyanzittha to establish and convey his doctrine to his people in a vivid visual format.
It is said that the King who founded this temple became illustrious in the sphere of Buddhist architecture.
ARCHITECTURAL HISTORY
The architectural history of the temple has been widely analysed. While the Mon architecture of Burmese origin is noted, strong influence of Indian Architecture from many temples of Bengal and Orissa is very clear. In this regard archaeologist Duroiselle has made these observations: "There can be no doubt that the architects who planned and built the Ananda were Indians. Everything in this temple from Shikara to basement, as well as the numerous stone sculptures found in its corridors, and the terra-cotta plaques adorning its basement and terraces, bear the indubitable stamp of Indian genius and craftsmanship...In this sense we may take it, therefore, that the Ananda, though built in the Burmese capital, is an Indian temple." It is also said that the architecture of this temple greatly represents the Ananta cave temple in Udayagiri hills in Orissa, India.
ARCHITECTURE
Ananda temple is a perfectly dimensioned stylistic structure, a fusion of Mon and Indian architectural styles and is the central monument built in the Pagan valley. It has been built with bricks and plaster depicting iconographic images in stones and plaques (terra-cotta glazed tiles) with the main purpose of educating the people of the region in the religious ethos of Theravada Buddhism and in accordance with the personal beliefs of the King Kyanzittha.
LAYOUT
The temple structure is in the form of a simple corridor. It has a central square of 53 metres; gabled porches project out by 17 m from each face of the square. The superstructure is 51 metres in height formed by decorated terraces. The total length of the temple from end to end is about 88 m. In the crucifix layout adopted for the temple, the main plinth over which two receding curvilinear roofs have been built followed by four receding terraces above it. The four terraces lead to the top, where it terminates in a small pagoda and an umbrella known as hti, which is the name of the top ornament found in almost all pagodas in Myanmar. The core part of the temple, at the centre of the terraces, is in the shape of a cube, which houses the four standing Buddha massive statues on its four faces, each of 9.5 metres height (above a 2.4 m high throne). The spire rises above this cubic structure. Two passages delimit the central cube, with the four sides of the cube; each face is decorated with a massive image of the Buddha. The four entrances are provided with teak wood carved doors in the interior and these entrances form a perfect cross or cruciform. A stupa finial crowns each entrance. Jataka scenes (life story of the Buddha – said to be sourced from Mon texts) are embossed over 554 terra cotta tiles that decorate the base, sides and terraces. Each niche, inside the four entrances of the cubical structure, form the sanctum where standing Buddhas, fully gilded and in different mudras or forms are deified and worshipped.The two circumambulatory passages have vaulted roof. In these inner passages, surrounding the central cubicle, sculptural ornamentation in the form of 80 large reliefs carved out of volcanic rocks, representing Buddha’s life from birth to death, are depicted. The two main passages have cross passages also, which provide the link between the porch and the standing images of the Buddha.The external walls of the temple are 12 m in height. They are adorned with fortified parapet walls. Each corner has a ringed pagoda.
BUDDHAS
The four standing Buddhas are adorned with gold leaf and each Buddha image faces a direction, from north to south, stated to represent attainment of a state of nirvana; each is given a specific name, Kassapa (in Pāli, it is the name of a Buddha, the third of the five Buddhas’ of the present kalpa (the Bhaddakappa or 'Fortunate Aeon'), and the sixth of the six Buddhas prior to the historical Buddha) – south facing, Kakusandha (in (Pāli) is the name of the twenty-fifth Buddha, the first of the five Buddhas of the present kalpa, and the fourth of the seven ancient Buddhas) – north facing, Konagamana (the name of the twenty-sixth Buddha, the second of the five Buddhas of the present era, and the fifth of the seven ancient Buddhas) – east facing, and Gotama facing west. Out of the four images, the images facing north and south are said to be original, of the Bagan-style depicting the dhammachakka mudra, a hand position symbolizing the Buddha's first sermon, while the other two images are new replacements, after the originals were destroyed by fires. All the four images are made of solid teak wood (some say that the southern image is made of a bronze alloy). The four Buddhas placed in the sanctum, called the "Buddhas of the modern age", give an indication of Buddha's "sense of the omnipresence through space and time".The original south facing Buddha (called the Kassapa) has a unique architectural display, as, when it is viewed from close quarters depicts a sad look. However, the same image viewed from a distance gives an expression of mirthfulness.The east and west facing Buddha images are made in the later Konbaung or Mandalay style. The east-facing image of Buddha (known as 'Kongamana') is shown holding, between the thumb and middle finger, a small nutlike sphere – a herb. This herb is said to symbolically represent the Buddha suggesting dhamma (Buddhist philosophy) as a cure for misery and distress. In this mudra, both arms hang at the sides with palms stretching out. This mudra is not seen in traditional Buddhist sculpture outside this temple.In the west-facing Buddha, titled Gotama, the abhaya mudra is displayed – with hands outstretched in the gesture of fearlessness. At the feet of this Buddha two life-size statues made in lacquer, representing the crowned figure of King Kyanzittha kneeling piously in prayer, and Shin Arahan, the Mon monk who converted the King into Theravada Buddhism (meaning "the Teaching of the Elders") and as a primate also crowned the king, are also displayed. The western portico also depicts two Buddha footprint symbols on pedestals. An inscription below the small image of the King states that the King perceived himself as a "bodhisattva, a cakkavattin and incarnation of Lord Vishnu".
PLAQUES
Plaques are a special feature in the temple complex, which depict jataka tales; each plaque made of glazed Terra-cotta tiles representing one story of the jataka. Plethora of plaques is seen on the temple walls and terraces (five numbers). These are: at the base of the structure extending, from south to west, there are 552 images of Mara’s marching warriors intending to attack Buddha, and also a procession of gods; west to the north entrance warriors are shown vanquished by supernatural powers of Buddha; southwest comer of the first terrace to the northern side of the third terrace display 537 plaques, each related to a specific story from Jataka tales; on the northern side of the second terrace up to the fifth terrace depictions are from Tey Mi Jataka; the fifth terrace depicts 547 plaques of stories of Vessantara Jataka in two parts, 537 plaques in the first tier and the second set above the first tier on the roof depict 375 plaques of the last ten jatakas, the Mahanipata; the last ten lives of the Buddha are depicted in plaques of green colour. There are depictions of camels on the plaques, suggesting the influence of trade routes on the region.
STONE IMAGES
The stone sculptures, in the outer vaulted corridors, are considered unique in Bagan. 1500 stone images (mostly unclear due to wear and tear) are seen inside the temple. The special images carved from a single rock (average size is 1.1 m high, 0.74 m broad and 0.30 m thick) are those that depict 80 episodes from Buddha's life. Also seen are forty episodes from the last life of the Lord Buddha, beginning with an image of Setaketu Deva to Prince Siddhartha peeping through the tapestry for a last look at his consort Yasodhara and his newborn son Rahula, before he left the palace for the life of recluse in the forest.
PAINTINGS
Wall paintings inside the prayer halls of the temple have been mostly white washed. Some of the paintings still discernible on the south-west column of the northern devotional hall have been restored by the Department of Archaeology of Myanmar. Some of the paintings seen in good condition are: on the walls and ceiling of the eastern devotional hall; the pictures of re-appeared Buddha, north of the statue of standing Buddhas, Arahats and lotus flowers; and floral designs on the western entrance.
OTHER STRUCTURES
Ananda Oakkyaung is simply a Monastery built with red bricks, located within the precincts of the Ananda Temple. It was built in 1137 AD. Paintings of the 18th century are seen in the walls of the monastery, which also have an inscription that attributes building of the monastery to three brothers. Shin Thuddhamma Linkara, a highly venerated monk lived here.
Tharabha Gate is the only surviving gate of the ancient Bagan city (previously known as Pagan); the Ananda temple is located to its southeast. Tharabar, a word derived from the Pali word "Sarabhanga", which literally means "shielded against arrows". Tharabar was one of the 12 gates of entry to the Pagan city built by King Pyinbya, in 849 AD. Some stucco engravings of Ogres are still seen on the gate. It is believed that two spirits protect it namely, the brother "Lord of the Great Mountain" on the left of the gate and the sister "Golden face" on the right side.
MUSEUM
A field museum has been established near the Ananda temple in Pagan. The purpose is to study the artefacts in the ambience of their original settings.
FESTIVALS
The temple is also home to an annual week-long festival that is held during the month of Pyahto (December to January). During the festival, 1000 monks perform continuous chanting of scriptures for 72 hours. Thousands of villagers from miles around set up encampments around the temple. On the morning of the full moon day, they offer gift bowls to the monks in attendance.
WIKIPEDIA
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The original south facing Buddha (called the Kassapa) has a unique architectural display, as, when it is viewed from close quarters depicts a sad look. However, the same image viewed from a distance gives an expression of mirthfulness.
The four standing Buddhas, each 9.5 metres high, are adorned with gold leaf and each Buddha image faces a direction, from north to south, stated to represent attainment of a state of nirvana; each is given a specific name, Kassapa (in Pāli, it is the name of a Buddha, the third of the five Buddhas’ of the present kalpa (the Bhaddakappa or 'Fortunate Aeon'), and the sixth of the six Buddhas prior to the historical Buddha) – south facing, Kakusandha (in (Pāli) is the name of the twenty-fifth Buddha, the first of the five Buddhas of the present kalpa, and the fourth of the seven ancient Buddhas) – north facing, Konagamana (the name of the twenty-sixth Buddha, the second of the five Buddhas of the present era, and the fifth of the seven ancient Buddhas) – east facing, and Gotama facing west. Out of the four images, the images facing north and south are said to be original, of the Bagan-style depicting the dhammachakka mudra, a hand position symbolizing the Buddha's first sermon, while the other two images are new replacements, after the originals were destroyed by fires. All the four images are made of solid teak wood (some say that the southern image is made of a bronze alloy). The four Buddhas placed in the sanctum, called the "Buddhas of the modern age", give an indication of Buddha's "sense of the omnipresence through space and time".
The Ananda Temple, located in Bagan, Myanmar is a Buddhist temple built in 1105 AD during the reign (1084–1113) of King Kyanzittha of the Pagan Dynasty. It is one of four surviving temples in Bagan. The temple layout is in a cruciform with several terraces leading to a small pagoda at the top covered by an umbrella known as hti, which is the name of the umbrella or top ornament found in almost all pagodas in Myanmar. The Buddhist temple houses four standing Buddhas, each one facing the cardinal direction of East, North, West and South. The temple is said to be an architectural wonder in a fusion of Mon and adopted Indian style of architecture. The temple has close similarity to the Pathothamya temple of the 10th–11th century, and is also known as “veritable museum of stones”.
The temple was damaged in the earthquake of 1975. However, it has been fully restored and is well maintained by frequent painting and whitewashing of the walls. On the occasion of 900th anniversary of its construction celebrated in 1990 the temple spires were gilded. It is a highly revered temple of Bagan.
(Wikipedia, 2015)
The Ananda Temple, located in Bagan, Myanmar is a Buddhist temple built in 1105 AD during the reign (1084–1113) of King Kyanzittha of the Pagan Dynasty. It is one of four surviving temples in Bagan. The temple layout is in a cruciform with several terraces leading to a small pagoda at the top covered by an umbrella known as hti, which is the name of the umbrella or top ornament found in almost all pagodas in Myanmar. The Buddhist temple houses four standing Buddhas, each one facing the cardinal direction of East, North, West and South. The temple is said to be an architectural wonder in a fusion of Mon and adopted Indian style of architecture. The impressive temple has also been titled the "Westminster Abbey of Burma". The temple has close similarity to the Pathothamya temple of the 10th–11th century, and is also known as “veritable museum of stones”.The temple was damaged in the earthquake of 1975. However, it has been fully restored and is well maintained by frequent painting and whitewashing of the walls. On the occasion of 900th anniversary of its construction celebrated in 1990 the temple spires were gilded. It is a highly revered temple of Bagan.
ETYMOLOGY
The name Ananda of the temple is derived from the Venerable Ananda, Buddha's first cousin, personal secretary, one of his many principal disciples and a devout attendant. It was once known as Ananta Temple, coming from the phrase 'ananta pinya' in Sanskrit, which translates as "endless wisdom". However, the word 'Ānanda' in Pali, Sanskrit as well as other Indian languages mean "bliss". It is a popular Buddhist and Hindu name. The attributes of the Buddha, his infinite wisdom "Anandapinnya in Burmese and Pali" is commemorated in its name 'Ananda'.
LEGEND
The legend associated with building of this temple ended in tragedy to the builders. Eight monks who approached the King Kyanzittha seeking alms gave a graphic description of the Nandamula Cave temple in the Himalayas where they had meditated. When the king invited them to the palace to hear more details, the monks invoked their meditative psychic skills and vividly explained to the King, the landscape of the place they had lived. The King, pleased with this show of their skills, requested the monks to build a temple in the middle of the Bagan plains creating cool conditions in the temple. After the monks completed the temple construction, the King, in order to retain the uniqueness of the temple, got the architects (monks) killed to ensure that another similar structure was not built by them anywhere else.You could only see it in Bagan.
HISTORY
History of this perfectly dimensioned temple structure built in 1105 is credited to King Kyanzittha. It denotes "the stylistic end of the Early Bagan period and the beginning of the Middle period". The timing of building this temple is considered as a culmination of religious education that began during the Pahothanya temple building activity in 1080 AD. The Theravada Buddhism adopted by the King motivated him to present the teachings of Buddha to his people in an accurate and a genuine way through the medium of this temple, to unite Burma under one flag and thus "creating mass religious enthusiasm". It has been inferred that the King, as the upholder of the Law wanted to convey his firm belief in the Buddhist doctrine according to his interpretation:
(He) shall purify (and) make straight, write down (and) establish all the holy scriptures. (He) shall proclaim (and) voice the Law, which is even as a resounding drum. (He) shall arouse all the people that are slumbering carelessly. (He) shall stand steadfast in the observance of the commandments at all times.
Through the unique iconographic depictions (in stone images, the numbered jataka plaques and the standing Buddha images), presented in the symmetrically planned layout of the Ananda temple was built by the King Kyanzittha to establish and convey his doctrine to his people in a vivid visual format.
It is said that the King who founded this temple became illustrious in the sphere of Buddhist architecture.
ARCHITECTURAL HISTORY
The architectural history of the temple has been widely analysed. While the Mon architecture of Burmese origin is noted, strong influence of Indian Architecture from many temples of Bengal and Orissa is very clear. In this regard archaeologist Duroiselle has made these observations: "There can be no doubt that the architects who planned and built the Ananda were Indians. Everything in this temple from Shikara to basement, as well as the numerous stone sculptures found in its corridors, and the terra-cotta plaques adorning its basement and terraces, bear the indubitable stamp of Indian genius and craftsmanship...In this sense we may take it, therefore, that the Ananda, though built in the Burmese capital, is an Indian temple." It is also said that the architecture of this temple greatly represents the Ananta cave temple in Udayagiri hills in Orissa, India.
ARCHITECTURE
Ananda temple is a perfectly dimensioned stylistic structure, a fusion of Mon and Indian architectural styles and is the central monument built in the Pagan valley. It has been built with bricks and plaster depicting iconographic images in stones and plaques (terra-cotta glazed tiles) with the main purpose of educating the people of the region in the religious ethos of Theravada Buddhism and in accordance with the personal beliefs of the King Kyanzittha.
LAYOUT
The temple structure is in the form of a simple corridor. It has a central square of 53 metres; gabled porches project out by 17 m from each face of the square. The superstructure is 51 metres in height formed by decorated terraces. The total length of the temple from end to end is about 88 m. In the crucifix layout adopted for the temple, the main plinth over which two receding curvilinear roofs have been built followed by four receding terraces above it. The four terraces lead to the top, where it terminates in a small pagoda and an umbrella known as hti, which is the name of the top ornament found in almost all pagodas in Myanmar. The core part of the temple, at the centre of the terraces, is in the shape of a cube, which houses the four standing Buddha massive statues on its four faces, each of 9.5 metres height (above a 2.4 m high throne). The spire rises above this cubic structure. Two passages delimit the central cube, with the four sides of the cube; each face is decorated with a massive image of the Buddha. The four entrances are provided with teak wood carved doors in the interior and these entrances form a perfect cross or cruciform. A stupa finial crowns each entrance. Jataka scenes (life story of the Buddha – said to be sourced from Mon texts) are embossed over 554 terra cotta tiles that decorate the base, sides and terraces. Each niche, inside the four entrances of the cubical structure, form the sanctum where standing Buddhas, fully gilded and in different mudras or forms are deified and worshipped.The two circumambulatory passages have vaulted roof. In these inner passages, surrounding the central cubicle, sculptural ornamentation in the form of 80 large reliefs carved out of volcanic rocks, representing Buddha’s life from birth to death, are depicted. The two main passages have cross passages also, which provide the link between the porch and the standing images of the Buddha.The external walls of the temple are 12 m in height. They are adorned with fortified parapet walls. Each corner has a ringed pagoda.
BUDDHAS
The four standing Buddhas are adorned with gold leaf and each Buddha image faces a direction, from north to south, stated to represent attainment of a state of nirvana; each is given a specific name, Kassapa (in Pāli, it is the name of a Buddha, the third of the five Buddhas’ of the present kalpa (the Bhaddakappa or 'Fortunate Aeon'), and the sixth of the six Buddhas prior to the historical Buddha) – south facing, Kakusandha (in (Pāli) is the name of the twenty-fifth Buddha, the first of the five Buddhas of the present kalpa, and the fourth of the seven ancient Buddhas) – north facing, Konagamana (the name of the twenty-sixth Buddha, the second of the five Buddhas of the present era, and the fifth of the seven ancient Buddhas) – east facing, and Gotama facing west. Out of the four images, the images facing north and south are said to be original, of the Bagan-style depicting the dhammachakka mudra, a hand position symbolizing the Buddha's first sermon, while the other two images are new replacements, after the originals were destroyed by fires. All the four images are made of solid teak wood (some say that the southern image is made of a bronze alloy). The four Buddhas placed in the sanctum, called the "Buddhas of the modern age", give an indication of Buddha's "sense of the omnipresence through space and time".The original south facing Buddha (called the Kassapa) has a unique architectural display, as, when it is viewed from close quarters depicts a sad look. However, the same image viewed from a distance gives an expression of mirthfulness.The east and west facing Buddha images are made in the later Konbaung or Mandalay style. The east-facing image of Buddha (known as 'Kongamana') is shown holding, between the thumb and middle finger, a small nutlike sphere – a herb. This herb is said to symbolically represent the Buddha suggesting dhamma (Buddhist philosophy) as a cure for misery and distress. In this mudra, both arms hang at the sides with palms stretching out. This mudra is not seen in traditional Buddhist sculpture outside this temple.In the west-facing Buddha, titled Gotama, the abhaya mudra is displayed – with hands outstretched in the gesture of fearlessness. At the feet of this Buddha two life-size statues made in lacquer, representing the crowned figure of King Kyanzittha kneeling piously in prayer, and Shin Arahan, the Mon monk who converted the King into Theravada Buddhism (meaning "the Teaching of the Elders") and as a primate also crowned the king, are also displayed. The western portico also depicts two Buddha footprint symbols on pedestals. An inscription below the small image of the King states that the King perceived himself as a "bodhisattva, a cakkavattin and incarnation of Lord Vishnu".
PLAQUES
Plaques are a special feature in the temple complex, which depict jataka tales; each plaque made of glazed Terra-cotta tiles representing one story of the jataka. Plethora of plaques is seen on the temple walls and terraces (five numbers). These are: at the base of the structure extending, from south to west, there are 552 images of Mara’s marching warriors intending to attack Buddha, and also a procession of gods; west to the north entrance warriors are shown vanquished by supernatural powers of Buddha; southwest comer of the first terrace to the northern side of the third terrace display 537 plaques, each related to a specific story from Jataka tales; on the northern side of the second terrace up to the fifth terrace depictions are from Tey Mi Jataka; the fifth terrace depicts 547 plaques of stories of Vessantara Jataka in two parts, 537 plaques in the first tier and the second set above the first tier on the roof depict 375 plaques of the last ten jatakas, the Mahanipata; the last ten lives of the Buddha are depicted in plaques of green colour. There are depictions of camels on the plaques, suggesting the influence of trade routes on the region.
STONE IMAGES
The stone sculptures, in the outer vaulted corridors, are considered unique in Bagan. 1500 stone images (mostly unclear due to wear and tear) are seen inside the temple. The special images carved from a single rock (average size is 1.1 m high, 0.74 m broad and 0.30 m thick) are those that depict 80 episodes from Buddha's life. Also seen are forty episodes from the last life of the Lord Buddha, beginning with an image of Setaketu Deva to Prince Siddhartha peeping through the tapestry for a last look at his consort Yasodhara and his newborn son Rahula, before he left the palace for the life of recluse in the forest.
PAINTINGS
Wall paintings inside the prayer halls of the temple have been mostly white washed. Some of the paintings still discernible on the south-west column of the northern devotional hall have been restored by the Department of Archaeology of Myanmar. Some of the paintings seen in good condition are: on the walls and ceiling of the eastern devotional hall; the pictures of re-appeared Buddha, north of the statue of standing Buddhas, Arahats and lotus flowers; and floral designs on the western entrance.
OTHER STRUCTURES
Ananda Oakkyaung is simply a Monastery built with red bricks, located within the precincts of the Ananda Temple. It was built in 1137 AD. Paintings of the 18th century are seen in the walls of the monastery, which also have an inscription that attributes building of the monastery to three brothers. Shin Thuddhamma Linkara, a highly venerated monk lived here.
Tharabha Gate is the only surviving gate of the ancient Bagan city (previously known as Pagan); the Ananda temple is located to its southeast. Tharabar, a word derived from the Pali word "Sarabhanga", which literally means "shielded against arrows". Tharabar was one of the 12 gates of entry to the Pagan city built by King Pyinbya, in 849 AD. Some stucco engravings of Ogres are still seen on the gate. It is believed that two spirits protect it namely, the brother "Lord of the Great Mountain" on the left of the gate and the sister "Golden face" on the right side.
MUSEUM
A field museum has been established near the Ananda temple in Pagan. The purpose is to study the artefacts in the ambience of their original settings.
FESTIVALS
The temple is also home to an annual week-long festival that is held during the month of Pyahto (December to January). During the festival, 1000 monks perform continuous chanting of scriptures for 72 hours. Thousands of villagers from miles around set up encampments around the temple. On the morning of the full moon day, they offer gift bowls to the monks in attendance.
WIKIPEDIA
Los cien mil ojos de la noche te miraban,
Vaca, bañada en luna.
El sol del día, disimulando y envuelto en bruma,
te perseguía y colgaba en tus cuernos
luz de planetas y lucerillos.
Y la noche entera te repudiaba, vaca,
por ser hermosa, por ser tan linda, tan primorosa,
por los novillos que te seguían y te voceaban,
por los mugidos del toro bravo que te adoraba.
La noche entera, Vaca, la negra noche,
por ser vaquilla te desdeñaba.
(LunaBruna / Poema en Prosa para una Vaca)
The Ananda Temple, located in Bagan, Myanmar is a Buddhist temple built in 1105 AD during the reign (1084–1113) of King Kyanzittha of the Pagan Dynasty. It is one of four surviving temples in Bagan. The temple layout is in a cruciform with several terraces leading to a small pagoda at the top covered by an umbrella known as hti, which is the name of the umbrella or top ornament found in almost all pagodas in Myanmar. The Buddhist temple houses four standing Buddhas, each one facing the cardinal direction of East, North, West and South. The temple is said to be an architectural wonder in a fusion of Mon and adopted Indian style of architecture. The impressive temple has also been titled the "Westminster Abbey of Burma". The temple has close similarity to the Pathothamya temple of the 10th–11th century, and is also known as “veritable museum of stones”.The temple was damaged in the earthquake of 1975. However, it has been fully restored and is well maintained by frequent painting and whitewashing of the walls. On the occasion of 900th anniversary of its construction celebrated in 1990 the temple spires were gilded. It is a highly revered temple of Bagan.
ETYMOLOGY
The name Ananda of the temple is derived from the Venerable Ananda, Buddha's first cousin, personal secretary, one of his many principal disciples and a devout attendant. It was once known as Ananta Temple, coming from the phrase 'ananta pinya' in Sanskrit, which translates as "endless wisdom". However, the word 'Ānanda' in Pali, Sanskrit as well as other Indian languages mean "bliss". It is a popular Buddhist and Hindu name. The attributes of the Buddha, his infinite wisdom "Anandapinnya in Burmese and Pali" is commemorated in its name 'Ananda'.
LEGEND
The legend associated with building of this temple ended in tragedy to the builders. Eight monks who approached the King Kyanzittha seeking alms gave a graphic description of the Nandamula Cave temple in the Himalayas where they had meditated. When the king invited them to the palace to hear more details, the monks invoked their meditative psychic skills and vividly explained to the King, the landscape of the place they had lived. The King, pleased with this show of their skills, requested the monks to build a temple in the middle of the Bagan plains creating cool conditions in the temple. After the monks completed the temple construction, the King, in order to retain the uniqueness of the temple, got the architects (monks) killed to ensure that another similar structure was not built by them anywhere else.You could only see it in Bagan.
HISTORY
History of this perfectly dimensioned temple structure built in 1105 is credited to King Kyanzittha. It denotes "the stylistic end of the Early Bagan period and the beginning of the Middle period". The timing of building this temple is considered as a culmination of religious education that began during the Pahothanya temple building activity in 1080 AD. The Theravada Buddhism adopted by the King motivated him to present the teachings of Buddha to his people in an accurate and a genuine way through the medium of this temple, to unite Burma under one flag and thus "creating mass religious enthusiasm". It has been inferred that the King, as the upholder of the Law wanted to convey his firm belief in the Buddhist doctrine according to his interpretation:
(He) shall purify (and) make straight, write down (and) establish all the holy scriptures. (He) shall proclaim (and) voice the Law, which is even as a resounding drum. (He) shall arouse all the people that are slumbering carelessly. (He) shall stand steadfast in the observance of the commandments at all times.
Through the unique iconographic depictions (in stone images, the numbered jataka plaques and the standing Buddha images), presented in the symmetrically planned layout of the Ananda temple was built by the King Kyanzittha to establish and convey his doctrine to his people in a vivid visual format.
It is said that the King who founded this temple became illustrious in the sphere of Buddhist architecture.
ARCHITECTURAL HISTORY
The architectural history of the temple has been widely analysed. While the Mon architecture of Burmese origin is noted, strong influence of Indian Architecture from many temples of Bengal and Orissa is very clear. In this regard archaeologist Duroiselle has made these observations: "There can be no doubt that the architects who planned and built the Ananda were Indians. Everything in this temple from Shikara to basement, as well as the numerous stone sculptures found in its corridors, and the terra-cotta plaques adorning its basement and terraces, bear the indubitable stamp of Indian genius and craftsmanship...In this sense we may take it, therefore, that the Ananda, though built in the Burmese capital, is an Indian temple." It is also said that the architecture of this temple greatly represents the Ananta cave temple in Udayagiri hills in Orissa, India.
ARCHITECTURE
Ananda temple is a perfectly dimensioned stylistic structure, a fusion of Mon and Indian architectural styles and is the central monument built in the Pagan valley. It has been built with bricks and plaster depicting iconographic images in stones and plaques (terra-cotta glazed tiles) with the main purpose of educating the people of the region in the religious ethos of Theravada Buddhism and in accordance with the personal beliefs of the King Kyanzittha.
LAYOUT
The temple structure is in the form of a simple corridor. It has a central square of 53 metres; gabled porches project out by 17 m from each face of the square. The superstructure is 51 metres in height formed by decorated terraces. The total length of the temple from end to end is about 88 m. In the crucifix layout adopted for the temple, the main plinth over which two receding curvilinear roofs have been built followed by four receding terraces above it. The four terraces lead to the top, where it terminates in a small pagoda and an umbrella known as hti, which is the name of the top ornament found in almost all pagodas in Myanmar. The core part of the temple, at the centre of the terraces, is in the shape of a cube, which houses the four standing Buddha massive statues on its four faces, each of 9.5 metres height (above a 2.4 m high throne). The spire rises above this cubic structure. Two passages delimit the central cube, with the four sides of the cube; each face is decorated with a massive image of the Buddha. The four entrances are provided with teak wood carved doors in the interior and these entrances form a perfect cross or cruciform. A stupa finial crowns each entrance. Jataka scenes (life story of the Buddha – said to be sourced from Mon texts) are embossed over 554 terra cotta tiles that decorate the base, sides and terraces. Each niche, inside the four entrances of the cubical structure, form the sanctum where standing Buddhas, fully gilded and in different mudras or forms are deified and worshipped.The two circumambulatory passages have vaulted roof. In these inner passages, surrounding the central cubicle, sculptural ornamentation in the form of 80 large reliefs carved out of volcanic rocks, representing Buddha’s life from birth to death, are depicted. The two main passages have cross passages also, which provide the link between the porch and the standing images of the Buddha.The external walls of the temple are 12 m in height. They are adorned with fortified parapet walls. Each corner has a ringed pagoda.
BUDDHAS
The four standing Buddhas are adorned with gold leaf and each Buddha image faces a direction, from north to south, stated to represent attainment of a state of nirvana; each is given a specific name, Kassapa (in Pāli, it is the name of a Buddha, the third of the five Buddhas’ of the present kalpa (the Bhaddakappa or 'Fortunate Aeon'), and the sixth of the six Buddhas prior to the historical Buddha) – south facing, Kakusandha (in (Pāli) is the name of the twenty-fifth Buddha, the first of the five Buddhas of the present kalpa, and the fourth of the seven ancient Buddhas) – north facing, Konagamana (the name of the twenty-sixth Buddha, the second of the five Buddhas of the present era, and the fifth of the seven ancient Buddhas) – east facing, and Gotama facing west. Out of the four images, the images facing north and south are said to be original, of the Bagan-style depicting the dhammachakka mudra, a hand position symbolizing the Buddha's first sermon, while the other two images are new replacements, after the originals were destroyed by fires. All the four images are made of solid teak wood (some say that the southern image is made of a bronze alloy). The four Buddhas placed in the sanctum, called the "Buddhas of the modern age", give an indication of Buddha's "sense of the omnipresence through space and time".The original south facing Buddha (called the Kassapa) has a unique architectural display, as, when it is viewed from close quarters depicts a sad look. However, the same image viewed from a distance gives an expression of mirthfulness.The east and west facing Buddha images are made in the later Konbaung or Mandalay style. The east-facing image of Buddha (known as 'Kongamana') is shown holding, between the thumb and middle finger, a small nutlike sphere – a herb. This herb is said to symbolically represent the Buddha suggesting dhamma (Buddhist philosophy) as a cure for misery and distress. In this mudra, both arms hang at the sides with palms stretching out. This mudra is not seen in traditional Buddhist sculpture outside this temple.In the west-facing Buddha, titled Gotama, the abhaya mudra is displayed – with hands outstretched in the gesture of fearlessness. At the feet of this Buddha two life-size statues made in lacquer, representing the crowned figure of King Kyanzittha kneeling piously in prayer, and Shin Arahan, the Mon monk who converted the King into Theravada Buddhism (meaning "the Teaching of the Elders") and as a primate also crowned the king, are also displayed. The western portico also depicts two Buddha footprint symbols on pedestals. An inscription below the small image of the King states that the King perceived himself as a "bodhisattva, a cakkavattin and incarnation of Lord Vishnu".
PLAQUES
Plaques are a special feature in the temple complex, which depict jataka tales; each plaque made of glazed Terra-cotta tiles representing one story of the jataka. Plethora of plaques is seen on the temple walls and terraces (five numbers). These are: at the base of the structure extending, from south to west, there are 552 images of Mara’s marching warriors intending to attack Buddha, and also a procession of gods; west to the north entrance warriors are shown vanquished by supernatural powers of Buddha; southwest comer of the first terrace to the northern side of the third terrace display 537 plaques, each related to a specific story from Jataka tales; on the northern side of the second terrace up to the fifth terrace depictions are from Tey Mi Jataka; the fifth terrace depicts 547 plaques of stories of Vessantara Jataka in two parts, 537 plaques in the first tier and the second set above the first tier on the roof depict 375 plaques of the last ten jatakas, the Mahanipata; the last ten lives of the Buddha are depicted in plaques of green colour. There are depictions of camels on the plaques, suggesting the influence of trade routes on the region.
STONE IMAGES
The stone sculptures, in the outer vaulted corridors, are considered unique in Bagan. 1500 stone images (mostly unclear due to wear and tear) are seen inside the temple. The special images carved from a single rock (average size is 1.1 m high, 0.74 m broad and 0.30 m thick) are those that depict 80 episodes from Buddha's life. Also seen are forty episodes from the last life of the Lord Buddha, beginning with an image of Setaketu Deva to Prince Siddhartha peeping through the tapestry for a last look at his consort Yasodhara and his newborn son Rahula, before he left the palace for the life of recluse in the forest.
PAINTINGS
Wall paintings inside the prayer halls of the temple have been mostly white washed. Some of the paintings still discernible on the south-west column of the northern devotional hall have been restored by the Department of Archaeology of Myanmar. Some of the paintings seen in good condition are: on the walls and ceiling of the eastern devotional hall; the pictures of re-appeared Buddha, north of the statue of standing Buddhas, Arahats and lotus flowers; and floral designs on the western entrance.
OTHER STRUCTURES
Ananda Oakkyaung is simply a Monastery built with red bricks, located within the precincts of the Ananda Temple. It was built in 1137 AD. Paintings of the 18th century are seen in the walls of the monastery, which also have an inscription that attributes building of the monastery to three brothers. Shin Thuddhamma Linkara, a highly venerated monk lived here.
Tharabha Gate is the only surviving gate of the ancient Bagan city (previously known as Pagan); the Ananda temple is located to its southeast. Tharabar, a word derived from the Pali word "Sarabhanga", which literally means "shielded against arrows". Tharabar was one of the 12 gates of entry to the Pagan city built by King Pyinbya, in 849 AD. Some stucco engravings of Ogres are still seen on the gate. It is believed that two spirits protect it namely, the brother "Lord of the Great Mountain" on the left of the gate and the sister "Golden face" on the right side.
MUSEUM
A field museum has been established near the Ananda temple in Pagan. The purpose is to study the artefacts in the ambience of their original settings.
FESTIVALS
The temple is also home to an annual week-long festival that is held during the month of Pyahto (December to January). During the festival, 1000 monks perform continuous chanting of scriptures for 72 hours. Thousands of villagers from miles around set up encampments around the temple. On the morning of the full moon day, they offer gift bowls to the monks in attendance.
WIKIPEDIA
transmediale // design akademie berlin www.design-akademie-berlin.de
The act of making a decision can be seen as a personal act of independence. But how is the decision-making process affected by our increasing dependences on networked systems? When we relate to a group, whether online or off, our behavior is conditioned. Given the omnipresence of social media and technologically mediated communication, are we liberated by our social decisions or oppressed? Is it possible to make a decision freely? (And was it ever?) Within the event Mess with Tech: Sense and Thinking, the conditions of communication today will be explored through building tools and devices to create sensory networks. Performative practices in mediated and unmediated environments will be explored.
The project is the outcome of a collaboration between students from Bauhaus University, Weimar and Weißensee Kunsthochschule, Berlin. Initiated by Ursula Damm, Hannes Brunner, Mindaugas Gapševičius. Other contributions by Klaus Fritze, Vaclav Karel Harsa, Darsha Hewitt, Martin Schneider, Maria Turik.
Contributions by: Emilio Aguas, Dovilė Aleksaitė, Michal Banasik, Rama Bielewski, Leon Billerbeck, Christian Doeller, Maria Degand, Liese Endler, Michael Fischer, Artur Gasior, Yvonne Götzl, Paul Haas, Meike Halle, Esben Holk Nielsen, Yawen Huang, Stephan Isermann, Francis Kamprath, Stefanie Kägi, Leo Koppelkamm, Eri Kubo, Sonja Ofen, Ioannis Oriwol, Azusena Sanchez, Matthias Schäfer, Marco Schröder, Rachel Smith, Remi Suda, Tanja Szallies, Adrian Taraszkiewicz, Mirce Velarde-Liljehult, Tim Vischer and others.
This crumbling wooden fence in remote western Marin county is known to be the last standing evidence of the old Byrne Ranch, which once spanned almost 1300 acres and held 25,000 head of cattle, at its peak, 140 years ago. The alternately windswept, sun-baked, and fog-blanketed granite hills and chaparral valleys in this area may never have been the best place for that many cattle, but to Dillworth T. and Percy H. Byrne, it was their tenuous, short-lived toehold on a new life.
The brothers were Confederate Army veterans and survivors of the Second Battle of Bull Run, under the command of James Longstreet--an experience that, by all accounts, left both men so mentally scared, that at the conclusion of the war, they sold their land in Macon county, Georgia, and headed as far West as they could go.
They established the ranch by forming a strong rapport with a remnant band of Bodega Bay Miwok peoples, who referred to the area as Olema-loke, and whom they hired in large numbers to manage the herd, which was primarily Hereford cattle, mixed with cows the Miwok had been raising independently.
Despite damp soil conditions, the ranch thrived for about a decade and a half, and the herd grew in size considerably. Both men married, and by the 14th year, they had both built homes on the property--which may have been the start of their undoing. Unable to escape the persistent, horrendous smell and ever-thickening clouds of black flies, the men frequently drank to excess and neglected their business. They were abusive to the animals for sport, and many of their hired hands deserted them for other work. Their children were in continuous poor health. As their reputations as gentlemen, godly citizens, and competent ranchers declined, their wives clamored to abandon the houses and return to the cities nearby. With insufficient drainage in the clay soils, in the rainy winter of 1884, hoof-rot took hold and quickly spread through the population. Then came the episode locals still refer to as "The Insurrection."
One morning in February, unseen in the dense fog, the herd broke through the fencing on the northeast side of the ranch. The rush of bulls and cows that followed trampled longer and longer sections of the fence, whose posts had rotted out after years in the damp soil. The cattle moved in great numbers upon the two flimsy houses, and in the crush, easily pushed them off of their foundations and to the ground. Tragically, their silence and speed took the families by surprise.
It was three days before the people in nearby Fairfax Station became suspicious that something was wrong. Cows bearing the Byrne brand steadily wandered into town and could be seen grazing on every open patch of land. Nobody had heard from the families or their staff, so the town formed a group to ride up to the ranch to investigate. The only survivor was a ten year old Dill Byrne Jr. who made it half way to town, shoeless, starving, and half-clad before he was rescued. He had been in an outhouse at the time the herd moved upon the houses, and he barely escaped with his life. The houses were a total loss, and unapproachable for days due to the angry mob of loose cows, thick with flies, that had surrounded them and stood their ground. Ultimately, the Byrne family remains were never recovered. Fearing the cattle, the people allowed them to disperse on their own.
From that time forward, no butcher for 100 miles would strike down a Byrne-branded cow-- despite their great numbers, and omnipresence along roads, meadows, and lakesides. A solemn covenant of mutual respect overlaying fear, as forms between jailers and the released, took hold in the region, and became part of the colorful lore that lives to today.
--"Little Known History of West Marin," Clyde Publishing, 1934.
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
De toutes les églises de Rome, une seule est considérée comme étant la « mère et tête de toutes les églises » : la basilique Saint-Jean de Latran, cathédrale de Rome, siège du diocèse de la Ville.
Cette église fondamentale du Catholicisme est propriété du Saint-Siège et fait donc partie du Vatican (même si elle ne se trouve pas sur le territoire du Vatican). C’est une des quatre basiliques majeures de Rome, et ne l’est pas que par la taille : 12 conciles y eurent lieu, dont 5 œcuméniques tout au long du Moyen-âge et de la Renaissance (1123, 1139, 1179, 1215 et de 1512 à 1516). C’est aussi au Latran que Charlemagne se fit baptiser, à Pâques en 774, ou que les fameux accords entre l’Eglise et l’Etat furent signés en 1929, les accords du Latran.
L’Archibasilique du Très Saint-Sauveur, plus connue sous le nom de Basilique de Saint-Jean de Latran, est l’église la plus ancienne de la ville, construite avant même Saint Pierre de Rome. L’empereur Constantin Ier (306-337) l’a fit construire, selon la légende, après avoir guéri d’une maladie en 313, et sera consacrée en 324 par le pape Sylvestre Ier. C’est l’église utilisée par le pape, lorsqu’il assume le rôle d’évêque de la Ville Éternelle. Elle est bâtie sur les anciens terrains d’une ancienne famille patricienne, les Laterani, qui donnèrent ainsi leur nom à l’église, Latran. Sainte Hélène, la mère de Constantin, chrétienne très fervente, avait fait cadeau des terrains au pape de l’époque, Melchiade.
Avant le renouveau de Saint-Pierre de Rome, à la Renaissance, le siège de la Chrétienté était au Latran. Pendant 1000 ans, du IVe au XIVe siècle, le pape y avait sa résidence, son siège, jusqu’à l’« exil » de Clément V à Avignon, en 1309. L’ancienne résidence papale est encore visible, le Palais de Latran, que l’on peut voir collé à la basilique, reconverti en musée par le pape Grégoire XVI. L’église avec tant de reconstructions, eu forcément des besoins financiers importants. Les rois de France contribuèrent au financement, depuis Louis XI au XVe siècle, de façon plus ou moins régulière suivant les aléas de l’Histoire, jusqu’en 1871. Henri IV, en échange de l’assurance des revenus provenant de l’Abbaye de Clairac pour le Latran, fut remercié avec une statue que l’on peut encore voir de nos jours, et le dirigeant français fut fait chanoine d’honneur. Aujourd’hui, le Président de la République, quel qu’il soit est ainsi systématiquement fait chanoine d’honneur de la basilique Saint-Jean de Latran.
L’église que nous pouvons admirer aujourd’hui date du XVIIe siècle, sous le pontificat d’Urbain V, et est la deuxième plus grande église de Rome, avec ses 130m de long. La façade blanche réalisée entre 1732 et 1735, toute en travertin, fut conçue par le Florentin Alessandro Galilei, avec les statues monumentales en son sommet. Ces statues de 7m de haut représentent Jésus, Saint Jean et Saint Jean-Baptiste, ainsi que les docteurs de l’église. La gigantesque porte de bronze est une porte antique, qui n’est autre que celle de l’ancienne Curie romaine ! Sur le fronton, nous pouvons y lire « omnium urbis et orbis ecclesiarum mater et caput », mère et tête de toutes les églises de la ville et du monde.
La structure intérieure de la basilique est l’œuvre de Francesco Borromini, exécutée en style baroque. Les travaux débutèrent lors de l’année sainte, le Jubilé de 1650, commandés par le pape Innocent X. Des 14 arcades originelles, il passa à 5, retravaillant ainsi totalement l’espace intérieur de la basilique, qui retrouva l’esprit de l’édifice antique, avec ses 5 nefs. Dans chaque niche de la nef, longue de 130m, nous pouvons voir les statues des apôtres qui regardent les fidèles venus à l’église. Ces statues furent sculptées entre 1703 et 1719. Les chapelles latérales sont également issues du génie de Borromini. Le jeu de lumières que Borromini a su créer est bluffant, avec la lumière qui rentre par les fenêtres, tels des puits de lumière. Cette lumière si spéciale renforce le coté sacré de cet endroit. Borromini conservera le sol, venu du Moyen-âge, et le plafond, en caissons peints et moulures dorées, du bois sculpté du XVIe siècle.
Le sol de la basilique mérite toute l’attention du monde. C’est un sol que l’on nomme de « cosmatesque ». Ce type de sol, fait d’innombrables morceaux de marbre, était typique de l’Italie du Moyen-âge, friande de ce type de mosaïque. Le nom vient de Laurent Cosma et de sa famille, les Cosmati, des artisans qui créèrent bon nombre de ces œuvres, en prélevant le marbre des ruines romaines antiques. Ces sols sont absolument splendides, m’impressionnant beaucoup plus que toutes les statues de l’église : on n’a pas l’habitude de marcher sur quelque chose de si beau, et son omniprésence donne cet aspect chaleureux à Saint Jean de Latran, bien différent des sols en pierre des cathédrales gothiques.
Of all the churches in Rome, only one is considered the "mother and head of all churches": the Basilica of St. John Lateran, cathedral of Rome, seat of the diocese of the City.
This fundamental church of Catholicism is property of the Holy See and therefore part of the Vatican (even if it is not located on Vatican territory). It is one of the four major basilicas of Rome, and it is not only because of the size: 12 councils took place, including 5 ecumenical throughout the Middle Ages and the Renaissance (1123, 1139, 1179, 1215 and from 1512 to 1516). It is also in the Lateran that Charlemagne was baptized, at Easter in 774, or that the famous agreements between the Church and the State were signed in 1929, the Lateran agreements.
The Archibasilica of the Most Holy Savior, better known as the Basilica of St. John Lateran, is the oldest church in the city, built even before St. Peter of Rome. Emperor Constantine I (306-337) had it built, according to legend, after curing a disease in 313, and will be consecrated in 324 by Pope Sylvester I. This is the church used by the pope when he assumes the role of bishop of the Eternal City. It is built on the old grounds of an old patrician family, the Laterani, which gave their name to the church, Lateran. St. Helena, the mother of Constantine, a very fervent Christian, had given the land to the pope of the time, Melchiade.
Before the revival of St. Peter's in Rome, during the Renaissance, the siege of Christendom was at the Lateran. For 1000 years, from the fourth to the fourteenth century, the pope had his residence, his seat, until the "exile" of Clement V in Avignon, in 1309. The former papal residence is still visible, the Lateran Palace , which can be seen stuck to the basilica, converted into a museum by Pope Gregory XVI. The church with so many reconstructions, had necessarily important financial needs. The kings of France contributed to the financing, since Louis XI in the 15th century, in a more or less regular way according to the vagaries of the History, until 1871. Henry IV, in exchange for the insurance of the revenues coming from the Abbey from Clairac to the Lateran, was thanked with a statue that can still be seen today, and the French leader was made canon of honor. Today, the President of the Republic, whoever he is is thus systematically made canon of honor of the basilica Saint-Jean of Lateran.
The church that we can admire today dates from the seventeenth century, under the pontificate of Urban V, and is the second largest church in Rome, with its 130m long. The white facade built between 1732 and 1735, all travertine, was designed by the Florentine Alessandro Galilei, with the monumental statues at the top. These statues 7m high represent Jesus, Saint John and Saint John the Baptist, as well as the doctors of the church. The gigantic bronze door is an ancient door, which is none other than that of the ancient Roman Curia! On the pediment, we can read "omnium urbis and orbis ecclesiarum mater and caput", mother and head of all the churches of the city and the world.
The inner structure of the basilica is the work of Francesco Borromini, executed in Baroque style. Work began during the holy year, the Jubilee of 1650, commissioned by Pope Innocent X. Of the 14 original arcades, he went to 5, thus completely reworking the interior space of the basilica, which found the spirit of the ancient building, with its 5 naves. In each niche of the nave, 130m long, we can see the statues of the apostles who watch the faithful coming to the church. These statues were carved between 1703 and 1719. The side chapels are also from the genius of Borromini. The play of lights that Borromini has created is stunning, with the light coming in through the windows, like skylights. This special light reinforces the sacred side of this place. Borromini will preserve the soil, from the Middle Ages, and the ceiling, in painted boxes and gilded moldings, carved wood of the sixteenth century.
The basilica floor deserves all the attention of the world. It is a soil that we call "cosmatesque". This type of floor, made of innumerable pieces of marble, was typical of medieval Italy, fond of this type of mosaic. The name comes from Laurent Cosma and his family, the Cosmati, craftsmen who created many of these works, taking marble from the ancient Roman ruins. These soils are absolutely splendid, impressing me much more than all the statues of the church: we are not used to walking on something so beautiful, and its omnipresence gives this warm aspect to Saint Jean de Latran, very different from the stone floors of Gothic cathedrals.
Breaking Bad Seasons 1-3 DVD Box Set
Breaking Bad Season 3 DVD Box Set
One of several fascinating original series from cable's American Movie Channel, Breaking Bad was produced by Vince Gilligan of X-Files fame. Former Malcolm in the Middle regular Bryan Cranston starred as high school chemistry teacher Walter White, who at age 49 was told that he was suffering from terminal lung cancer--even though he'd never smoked a cigarette in his life. Unable to pay for his medical treatment or provide for the future financial security of his pregnant wife Skyler (Anna Gunn) and his son Walt Jr. (RJ Mitte), the latter a victim of cerebral palsy, Walter began moonlighting at a car wash. When this proved inadequate to make ends meet, Walter entered into a slighly unholy alliance with former student Jesse Pinkman (Aaron Paul). Using Walter's chemical knowhow, the two partners set up a crystal meth lab, with Walter supplying and Jesse dealing. Now the unfortunate Mr. White found himself straddling two worlds, one legitimate, one definitely not. Adding to Walter's crown of thorns was the omnipresence of his brother-in-law Hank (Dean Norris), a DEA agent who'd been trying to bust Jesse for several months--and who of course had to be kept completely in the dark as to Walter's new "sideline." Breaking Bad debuted on January 20, 2008.
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
De toutes les églises de Rome, une seule est considérée comme étant la « mère et tête de toutes les églises » : la basilique Saint-Jean de Latran, cathédrale de Rome, siège du diocèse de la Ville.
Cette église fondamentale du Catholicisme est propriété du Saint-Siège et fait donc partie du Vatican (même si elle ne se trouve pas sur le territoire du Vatican). C’est une des quatre basiliques majeures de Rome, et ne l’est pas que par la taille : 12 conciles y eurent lieu, dont 5 œcuméniques tout au long du Moyen-âge et de la Renaissance (1123, 1139, 1179, 1215 et de 1512 à 1516). C’est aussi au Latran que Charlemagne se fit baptiser, à Pâques en 774, ou que les fameux accords entre l’Eglise et l’Etat furent signés en 1929, les accords du Latran.
L’Archibasilique du Très Saint-Sauveur, plus connue sous le nom de Basilique de Saint-Jean de Latran, est l’église la plus ancienne de la ville, construite avant même Saint Pierre de Rome. L’empereur Constantin Ier (306-337) l’a fit construire, selon la légende, après avoir guéri d’une maladie en 313, et sera consacrée en 324 par le pape Sylvestre Ier. C’est l’église utilisée par le pape, lorsqu’il assume le rôle d’évêque de la Ville Éternelle. Elle est bâtie sur les anciens terrains d’une ancienne famille patricienne, les Laterani, qui donnèrent ainsi leur nom à l’église, Latran. Sainte Hélène, la mère de Constantin, chrétienne très fervente, avait fait cadeau des terrains au pape de l’époque, Melchiade.
Avant le renouveau de Saint-Pierre de Rome, à la Renaissance, le siège de la Chrétienté était au Latran. Pendant 1000 ans, du IVe au XIVe siècle, le pape y avait sa résidence, son siège, jusqu’à l’« exil » de Clément V à Avignon, en 1309. L’ancienne résidence papale est encore visible, le Palais de Latran, que l’on peut voir collé à la basilique, reconverti en musée par le pape Grégoire XVI. L’église avec tant de reconstructions, eu forcément des besoins financiers importants. Les rois de France contribuèrent au financement, depuis Louis XI au XVe siècle, de façon plus ou moins régulière suivant les aléas de l’Histoire, jusqu’en 1871. Henri IV, en échange de l’assurance des revenus provenant de l’Abbaye de Clairac pour le Latran, fut remercié avec une statue que l’on peut encore voir de nos jours, et le dirigeant français fut fait chanoine d’honneur. Aujourd’hui, le Président de la République, quel qu’il soit est ainsi systématiquement fait chanoine d’honneur de la basilique Saint-Jean de Latran.
L’église que nous pouvons admirer aujourd’hui date du XVIIe siècle, sous le pontificat d’Urbain V, et est la deuxième plus grande église de Rome, avec ses 130m de long. La façade blanche réalisée entre 1732 et 1735, toute en travertin, fut conçue par le Florentin Alessandro Galilei, avec les statues monumentales en son sommet. Ces statues de 7m de haut représentent Jésus, Saint Jean et Saint Jean-Baptiste, ainsi que les docteurs de l’église. La gigantesque porte de bronze est une porte antique, qui n’est autre que celle de l’ancienne Curie romaine ! Sur le fronton, nous pouvons y lire « omnium urbis et orbis ecclesiarum mater et caput », mère et tête de toutes les églises de la ville et du monde.
La structure intérieure de la basilique est l’œuvre de Francesco Borromini, exécutée en style baroque. Les travaux débutèrent lors de l’année sainte, le Jubilé de 1650, commandés par le pape Innocent X. Des 14 arcades originelles, il passa à 5, retravaillant ainsi totalement l’espace intérieur de la basilique, qui retrouva l’esprit de l’édifice antique, avec ses 5 nefs. Dans chaque niche de la nef, longue de 130m, nous pouvons voir les statues des apôtres qui regardent les fidèles venus à l’église. Ces statues furent sculptées entre 1703 et 1719. Les chapelles latérales sont également issues du génie de Borromini. Le jeu de lumières que Borromini a su créer est bluffant, avec la lumière qui rentre par les fenêtres, tels des puits de lumière. Cette lumière si spéciale renforce le coté sacré de cet endroit. Borromini conservera le sol, venu du Moyen-âge, et le plafond, en caissons peints et moulures dorées, du bois sculpté du XVIe siècle.
Le sol de la basilique mérite toute l’attention du monde. C’est un sol que l’on nomme de « cosmatesque ». Ce type de sol, fait d’innombrables morceaux de marbre, était typique de l’Italie du Moyen-âge, friande de ce type de mosaïque. Le nom vient de Laurent Cosma et de sa famille, les Cosmati, des artisans qui créèrent bon nombre de ces œuvres, en prélevant le marbre des ruines romaines antiques. Ces sols sont absolument splendides, m’impressionnant beaucoup plus que toutes les statues de l’église : on n’a pas l’habitude de marcher sur quelque chose de si beau, et son omniprésence donne cet aspect chaleureux à Saint Jean de Latran, bien différent des sols en pierre des cathédrales gothiques.
Of all the churches in Rome, only one is considered the "mother and head of all churches": the Basilica of St. John Lateran, cathedral of Rome, seat of the diocese of the City.
This fundamental church of Catholicism is property of the Holy See and therefore part of the Vatican (even if it is not located on Vatican territory). It is one of the four major basilicas of Rome, and it is not only because of the size: 12 councils took place, including 5 ecumenical throughout the Middle Ages and the Renaissance (1123, 1139, 1179, 1215 and from 1512 to 1516). It is also in the Lateran that Charlemagne was baptized, at Easter in 774, or that the famous agreements between the Church and the State were signed in 1929, the Lateran agreements.
The Archibasilica of the Most Holy Savior, better known as the Basilica of St. John Lateran, is the oldest church in the city, built even before St. Peter of Rome. Emperor Constantine I (306-337) had it built, according to legend, after curing a disease in 313, and will be consecrated in 324 by Pope Sylvester I. This is the church used by the pope when he assumes the role of bishop of the Eternal City. It is built on the old grounds of an old patrician family, the Laterani, which gave their name to the church, Lateran. St. Helena, the mother of Constantine, a very fervent Christian, had given the land to the pope of the time, Melchiade.
Before the revival of St. Peter's in Rome, during the Renaissance, the siege of Christendom was at the Lateran. For 1000 years, from the fourth to the fourteenth century, the pope had his residence, his seat, until the "exile" of Clement V in Avignon, in 1309. The former papal residence is still visible, the Lateran Palace , which can be seen stuck to the basilica, converted into a museum by Pope Gregory XVI. The church with so many reconstructions, had necessarily important financial needs. The kings of France contributed to the financing, since Louis XI in the 15th century, in a more or less regular way according to the vagaries of the History, until 1871. Henry IV, in exchange for the insurance of the revenues coming from the Abbey from Clairac to the Lateran, was thanked with a statue that can still be seen today, and the French leader was made canon of honor. Today, the President of the Republic, whoever he is is thus systematically made canon of honor of the basilica Saint-Jean of Lateran.
The church that we can admire today dates from the seventeenth century, under the pontificate of Urban V, and is the second largest church in Rome, with its 130m long. The white facade built between 1732 and 1735, all travertine, was designed by the Florentine Alessandro Galilei, with the monumental statues at the top. These statues 7m high represent Jesus, Saint John and Saint John the Baptist, as well as the doctors of the church. The gigantic bronze door is an ancient door, which is none other than that of the ancient Roman Curia! On the pediment, we can read "omnium urbis and orbis ecclesiarum mater and caput", mother and head of all the churches of the city and the world.
The inner structure of the basilica is the work of Francesco Borromini, executed in Baroque style. Work began during the holy year, the Jubilee of 1650, commissioned by Pope Innocent X. Of the 14 original arcades, he went to 5, thus completely reworking the interior space of the basilica, which found the spirit of the ancient building, with its 5 naves. In each niche of the nave, 130m long, we can see the statues of the apostles who watch the faithful coming to the church. These statues were carved between 1703 and 1719. The side chapels are also from the genius of Borromini. The play of lights that Borromini has created is stunning, with the light coming in through the windows, like skylights. This special light reinforces the sacred side of this place. Borromini will preserve the soil, from the Middle Ages, and the ceiling, in painted boxes and gilded moldings, carved wood of the sixteenth century.
The basilica floor deserves all the attention of the world. It is a soil that we call "cosmatesque". This type of floor, made of innumerable pieces of marble, was typical of medieval Italy, fond of this type of mosaic. The name comes from Laurent Cosma and his family, the Cosmati, craftsmen who created many of these works, taking marble from the ancient Roman ruins. These soils are absolutely splendid, impressing me much more than all the statues of the church: we are not used to walking on something so beautiful, and its omnipresence gives this warm aspect to Saint Jean de Latran, very different from the stone floors of Gothic cathedrals.
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
"The American Cemetery at Colleville-sur- Mer is situated on the top of the cliff overlooking the famous Omaha Beach. The cemetery, 172 acres in extent, is one of fourteen American World War II Cemeteries constructed on foreign soil. Beyond the reception building, you will see a magnificent semi-circular memorial. Centered in the open arc of the memorial is a bronze statue which represents “The Spirit of American Youth rising from the waves”. In the extension of the ornamental lake there is a central path leading to the 10 grave plots where 9 387 soldiers are buried among which are 4 women and 307 unknown soldiers.
The crosses are oriented Westwards, towards their native land. The precisely aligned headstones against the immaculately maintained emerald green lawn and the omnipresence of the sea convey an unforgettable feeling of peace and serenity. At the crossing of the main paths laid in the form of a Latin Cross, the Chapel shelters a black marble altar on which is the inscription : “I give them eternal life and they shall never perish”. In the garden of the missing located behind the memorial is a semi-circular wall containing the names of 1 557 missing in the region.
The little haven of verdure invites you to meditation and memory. The Normandy American Cemetery is maintained by the American Battle Monuments Commission (ABMC), an independent agency created in 1923 by the Congress of the United States of America and attached to the executive branch of the US Gouvernment. The Commission is responsible for commemorating the services and achievements of the United States Armed Forces through the execution of suitable memory shrines, for designing, constructing, operating and maintaining permanent US military cemeteries and memorials in foreign countries. No one enters the Colleville Cemetery by chance, it must be a voluntary process. The visitor prepares himself to penetrate with attention and contemplation a piece of United States in France."
www.musee-memorial-omaha.com/en/partenaire/american-cemet...
www.abmc.gov/cemeteries-memorials/europe/normandy-america...
"Located between Arromanches and Grandcamp Maisy, on the Normandy coast, the Normandy American Cemetery and Memorial is a haven of peace which encourages contemplation. Here, in a beautifully green space perched upon a cliff overlooking Omaha Beach, about 10,000 perfectly aligned white crosses point towards America. In fact, within 173 acres, the cemetery of Omaha gives a home to the fallen American soldiers who sacrificed their lives in the name of freedom during World War II, namely the first episode of the battle of Normandy, “Operation Overlord” which commenced on 6th June 1944.
As well as this cemetery, the Omaha Beach site – a codename for one of the 5 ally landing sectors – is home to a semi-circle memorial, where at the centre is a bronze statue titled The Spirit of American Youth Rising from the Waves. A chapel and orientation table stand just a stone’s throw away, pointing towards the beaches where the allied forces landed in 1944. Discover the museum here which puts into perspective the daily life of these soldiers in France, who fought for liberty. Film, reconstitutions, uniform collections, weapons and vehicles will throw you into the heart of the history of the Normandy landings.
Outside of Omaha Beach, the landing beaches of Sword Beach, Juno Beach, Gold Beach and Utah Beach were the centre stage for the largest airborne military operation in history. Amongst these places of remembrance, Omaha Beach is the place where The Allies lost the majority of their troops. It is also a small corner of America on French turf: given to the US, these Normand territories are managed by the American Battle Monuments Commission."
us.france.fr/en/discover/normandy-visit-omaha-beach-ameri...
"The American Cemetery at Colleville-sur- Mer is situated on the top of the cliff overlooking the famous Omaha Beach. The cemetery, 172 acres in extent, is one of fourteen American World War II Cemeteries constructed on foreign soil. Beyond the reception building, you will see a magnificent semi-circular memorial. Centered in the open arc of the memorial is a bronze statue which represents “The Spirit of American Youth rising from the waves”. In the extension of the ornamental lake there is a central path leading to the 10 grave plots where 9 387 soldiers are buried among which are 4 women and 307 unknown soldiers.
The crosses are oriented Westwards, towards their native land. The precisely aligned headstones against the immaculately maintained emerald green lawn and the omnipresence of the sea convey an unforgettable feeling of peace and serenity. At the crossing of the main paths laid in the form of a Latin Cross, the Chapel shelters a black marble altar on which is the inscription : “I give them eternal life and they shall never perish”. In the garden of the missing located behind the memorial is a semi-circular wall containing the names of 1 557 missing in the region.
The little haven of verdure invites you to meditation and memory. The Normandy American Cemetery is maintained by the American Battle Monuments Commission (ABMC), an independent agency created in 1923 by the Congress of the United States of America and attached to the executive branch of the US Gouvernment. The Commission is responsible for commemorating the services and achievements of the United States Armed Forces through the execution of suitable memory shrines, for designing, constructing, operating and maintaining permanent US military cemeteries and memorials in foreign countries. No one enters the Colleville Cemetery by chance, it must be a voluntary process. The visitor prepares himself to penetrate with attention and contemplation a piece of United States in France."
www.musee-memorial-omaha.com/en/partenaire/american-cemet...
www.abmc.gov/cemeteries-memorials/europe/normandy-america...
"Located between Arromanches and Grandcamp Maisy, on the Normandy coast, the Normandy American Cemetery and Memorial is a haven of peace which encourages contemplation. Here, in a beautifully green space perched upon a cliff overlooking Omaha Beach, about 10,000 perfectly aligned white crosses point towards America. In fact, within 173 acres, the cemetery of Omaha gives a home to the fallen American soldiers who sacrificed their lives in the name of freedom during World War II, namely the first episode of the battle of Normandy, “Operation Overlord” which commenced on 6th June 1944.
As well as this cemetery, the Omaha Beach site – a codename for one of the 5 ally landing sectors – is home to a semi-circle memorial, where at the centre is a bronze statue titled The Spirit of American Youth Rising from the Waves. A chapel and orientation table stand just a stone’s throw away, pointing towards the beaches where the allied forces landed in 1944. Discover the museum here which puts into perspective the daily life of these soldiers in France, who fought for liberty. Film, reconstitutions, uniform collections, weapons and vehicles will throw you into the heart of the history of the Normandy landings.
Outside of Omaha Beach, the landing beaches of Sword Beach, Juno Beach, Gold Beach and Utah Beach were the centre stage for the largest airborne military operation in history. Amongst these places of remembrance, Omaha Beach is the place where The Allies lost the majority of their troops. It is also a small corner of America on French turf: given to the US, these Normand territories are managed by the American Battle Monuments Commission."
us.france.fr/en/discover/normandy-visit-omaha-beach-ameri...
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
The Ananda Temple, located in Bagan, Myanmar is a Buddhist temple built in 1105 AD during the reign (1084–1113) of King Kyanzittha of the Pagan Dynasty. It is one of four surviving temples in Bagan. The temple layout is in a cruciform with several terraces leading to a small pagoda at the top covered by an umbrella known as hti, which is the name of the umbrella or top ornament found in almost all pagodas in Myanmar. The Buddhist temple houses four standing Buddhas, each one facing the cardinal direction of East, North, West and South. The temple is said to be an architectural wonder in a fusion of Mon and adopted Indian style of architecture. The impressive temple has also been titled the "Westminster Abbey of Burma". The temple has close similarity to the Pathothamya temple of the 10th–11th century, and is also known as “veritable museum of stones”.The temple was damaged in the earthquake of 1975. However, it has been fully restored and is well maintained by frequent painting and whitewashing of the walls. On the occasion of 900th anniversary of its construction celebrated in 1990 the temple spires were gilded. It is a highly revered temple of Bagan.
ETYMOLOGY
The name Ananda of the temple is derived from the Venerable Ananda, Buddha's first cousin, personal secretary, one of his many principal disciples and a devout attendant. It was once known as Ananta Temple, coming from the phrase 'ananta pinya' in Sanskrit, which translates as "endless wisdom". However, the word 'Ānanda' in Pali, Sanskrit as well as other Indian languages mean "bliss". It is a popular Buddhist and Hindu name. The attributes of the Buddha, his infinite wisdom "Anandapinnya in Burmese and Pali" is commemorated in its name 'Ananda'.
LEGEND
The legend associated with building of this temple ended in tragedy to the builders. Eight monks who approached the King Kyanzittha seeking alms gave a graphic description of the Nandamula Cave temple in the Himalayas where they had meditated. When the king invited them to the palace to hear more details, the monks invoked their meditative psychic skills and vividly explained to the King, the landscape of the place they had lived. The King, pleased with this show of their skills, requested the monks to build a temple in the middle of the Bagan plains creating cool conditions in the temple. After the monks completed the temple construction, the King, in order to retain the uniqueness of the temple, got the architects (monks) killed to ensure that another similar structure was not built by them anywhere else.You could only see it in Bagan.
HISTORY
History of this perfectly dimensioned temple structure built in 1105 is credited to King Kyanzittha. It denotes "the stylistic end of the Early Bagan period and the beginning of the Middle period". The timing of building this temple is considered as a culmination of religious education that began during the Pahothanya temple building activity in 1080 AD. The Theravada Buddhism adopted by the King motivated him to present the teachings of Buddha to his people in an accurate and a genuine way through the medium of this temple, to unite Burma under one flag and thus "creating mass religious enthusiasm". It has been inferred that the King, as the upholder of the Law wanted to convey his firm belief in the Buddhist doctrine according to his interpretation:
(He) shall purify (and) make straight, write down (and) establish all the holy scriptures. (He) shall proclaim (and) voice the Law, which is even as a resounding drum. (He) shall arouse all the people that are slumbering carelessly. (He) shall stand steadfast in the observance of the commandments at all times.
Through the unique iconographic depictions (in stone images, the numbered jataka plaques and the standing Buddha images), presented in the symmetrically planned layout of the Ananda temple was built by the King Kyanzittha to establish and convey his doctrine to his people in a vivid visual format.
It is said that the King who founded this temple became illustrious in the sphere of Buddhist architecture.
ARCHITECTURAL HISTORY
The architectural history of the temple has been widely analysed. While the Mon architecture of Burmese origin is noted, strong influence of Indian Architecture from many temples of Bengal and Orissa is very clear. In this regard archaeologist Duroiselle has made these observations: "There can be no doubt that the architects who planned and built the Ananda were Indians. Everything in this temple from Shikara to basement, as well as the numerous stone sculptures found in its corridors, and the terra-cotta plaques adorning its basement and terraces, bear the indubitable stamp of Indian genius and craftsmanship...In this sense we may take it, therefore, that the Ananda, though built in the Burmese capital, is an Indian temple." It is also said that the architecture of this temple greatly represents the Ananta cave temple in Udayagiri hills in Orissa, India.
ARCHITECTURE
Ananda temple is a perfectly dimensioned stylistic structure, a fusion of Mon and Indian architectural styles and is the central monument built in the Pagan valley. It has been built with bricks and plaster depicting iconographic images in stones and plaques (terra-cotta glazed tiles) with the main purpose of educating the people of the region in the religious ethos of Theravada Buddhism and in accordance with the personal beliefs of the King Kyanzittha.
LAYOUT
The temple structure is in the form of a simple corridor. It has a central square of 53 metres; gabled porches project out by 17 m from each face of the square. The superstructure is 51 metres in height formed by decorated terraces. The total length of the temple from end to end is about 88 m. In the crucifix layout adopted for the temple, the main plinth over which two receding curvilinear roofs have been built followed by four receding terraces above it. The four terraces lead to the top, where it terminates in a small pagoda and an umbrella known as hti, which is the name of the top ornament found in almost all pagodas in Myanmar. The core part of the temple, at the centre of the terraces, is in the shape of a cube, which houses the four standing Buddha massive statues on its four faces, each of 9.5 metres height (above a 2.4 m high throne). The spire rises above this cubic structure. Two passages delimit the central cube, with the four sides of the cube; each face is decorated with a massive image of the Buddha. The four entrances are provided with teak wood carved doors in the interior and these entrances form a perfect cross or cruciform. A stupa finial crowns each entrance. Jataka scenes (life story of the Buddha – said to be sourced from Mon texts) are embossed over 554 terra cotta tiles that decorate the base, sides and terraces. Each niche, inside the four entrances of the cubical structure, form the sanctum where standing Buddhas, fully gilded and in different mudras or forms are deified and worshipped.The two circumambulatory passages have vaulted roof. In these inner passages, surrounding the central cubicle, sculptural ornamentation in the form of 80 large reliefs carved out of volcanic rocks, representing Buddha’s life from birth to death, are depicted. The two main passages have cross passages also, which provide the link between the porch and the standing images of the Buddha.The external walls of the temple are 12 m in height. They are adorned with fortified parapet walls. Each corner has a ringed pagoda.
BUDDHAS
The four standing Buddhas are adorned with gold leaf and each Buddha image faces a direction, from north to south, stated to represent attainment of a state of nirvana; each is given a specific name, Kassapa (in Pāli, it is the name of a Buddha, the third of the five Buddhas’ of the present kalpa (the Bhaddakappa or 'Fortunate Aeon'), and the sixth of the six Buddhas prior to the historical Buddha) – south facing, Kakusandha (in (Pāli) is the name of the twenty-fifth Buddha, the first of the five Buddhas of the present kalpa, and the fourth of the seven ancient Buddhas) – north facing, Konagamana (the name of the twenty-sixth Buddha, the second of the five Buddhas of the present era, and the fifth of the seven ancient Buddhas) – east facing, and Gotama facing west. Out of the four images, the images facing north and south are said to be original, of the Bagan-style depicting the dhammachakka mudra, a hand position symbolizing the Buddha's first sermon, while the other two images are new replacements, after the originals were destroyed by fires. All the four images are made of solid teak wood (some say that the southern image is made of a bronze alloy). The four Buddhas placed in the sanctum, called the "Buddhas of the modern age", give an indication of Buddha's "sense of the omnipresence through space and time".The original south facing Buddha (called the Kassapa) has a unique architectural display, as, when it is viewed from close quarters depicts a sad look. However, the same image viewed from a distance gives an expression of mirthfulness.The east and west facing Buddha images are made in the later Konbaung or Mandalay style. The east-facing image of Buddha (known as 'Kongamana') is shown holding, between the thumb and middle finger, a small nutlike sphere – a herb. This herb is said to symbolically represent the Buddha suggesting dhamma (Buddhist philosophy) as a cure for misery and distress. In this mudra, both arms hang at the sides with palms stretching out. This mudra is not seen in traditional Buddhist sculpture outside this temple.In the west-facing Buddha, titled Gotama, the abhaya mudra is displayed – with hands outstretched in the gesture of fearlessness. At the feet of this Buddha two life-size statues made in lacquer, representing the crowned figure of King Kyanzittha kneeling piously in prayer, and Shin Arahan, the Mon monk who converted the King into Theravada Buddhism (meaning "the Teaching of the Elders") and as a primate also crowned the king, are also displayed. The western portico also depicts two Buddha footprint symbols on pedestals. An inscription below the small image of the King states that the King perceived himself as a "bodhisattva, a cakkavattin and incarnation of Lord Vishnu".
PLAQUES
Plaques are a special feature in the temple complex, which depict jataka tales; each plaque made of glazed Terra-cotta tiles representing one story of the jataka. Plethora of plaques is seen on the temple walls and terraces (five numbers). These are: at the base of the structure extending, from south to west, there are 552 images of Mara’s marching warriors intending to attack Buddha, and also a procession of gods; west to the north entrance warriors are shown vanquished by supernatural powers of Buddha; southwest comer of the first terrace to the northern side of the third terrace display 537 plaques, each related to a specific story from Jataka tales; on the northern side of the second terrace up to the fifth terrace depictions are from Tey Mi Jataka; the fifth terrace depicts 547 plaques of stories of Vessantara Jataka in two parts, 537 plaques in the first tier and the second set above the first tier on the roof depict 375 plaques of the last ten jatakas, the Mahanipata; the last ten lives of the Buddha are depicted in plaques of green colour. There are depictions of camels on the plaques, suggesting the influence of trade routes on the region.
STONE IMAGES
The stone sculptures, in the outer vaulted corridors, are considered unique in Bagan. 1500 stone images (mostly unclear due to wear and tear) are seen inside the temple. The special images carved from a single rock (average size is 1.1 m high, 0.74 m broad and 0.30 m thick) are those that depict 80 episodes from Buddha's life. Also seen are forty episodes from the last life of the Lord Buddha, beginning with an image of Setaketu Deva to Prince Siddhartha peeping through the tapestry for a last look at his consort Yasodhara and his newborn son Rahula, before he left the palace for the life of recluse in the forest.
PAINTINGS
Wall paintings inside the prayer halls of the temple have been mostly white washed. Some of the paintings still discernible on the south-west column of the northern devotional hall have been restored by the Department of Archaeology of Myanmar. Some of the paintings seen in good condition are: on the walls and ceiling of the eastern devotional hall; the pictures of re-appeared Buddha, north of the statue of standing Buddhas, Arahats and lotus flowers; and floral designs on the western entrance.
OTHER STRUCTURES
Ananda Oakkyaung is simply a Monastery built with red bricks, located within the precincts of the Ananda Temple. It was built in 1137 AD. Paintings of the 18th century are seen in the walls of the monastery, which also have an inscription that attributes building of the monastery to three brothers. Shin Thuddhamma Linkara, a highly venerated monk lived here.
Tharabha Gate is the only surviving gate of the ancient Bagan city (previously known as Pagan); the Ananda temple is located to its southeast. Tharabar, a word derived from the Pali word "Sarabhanga", which literally means "shielded against arrows". Tharabar was one of the 12 gates of entry to the Pagan city built by King Pyinbya, in 849 AD. Some stucco engravings of Ogres are still seen on the gate. It is believed that two spirits protect it namely, the brother "Lord of the Great Mountain" on the left of the gate and the sister "Golden face" on the right side.
MUSEUM
A field museum has been established near the Ananda temple in Pagan. The purpose is to study the artefacts in the ambience of their original settings.
FESTIVALS
The temple is also home to an annual week-long festival that is held during the month of Pyahto (December to January). During the festival, 1000 monks perform continuous chanting of scriptures for 72 hours. Thousands of villagers from miles around set up encampments around the temple. On the morning of the full moon day, they offer gift bowls to the monks in attendance.
WIKIPEDIA
**Itmann Company Store and Office** - National Register of Historic Places Ref # 90001775, date listed 11/28/1990
WV 10/16
Itmann, WV (Wyoming County)
The Itmann Company Store and Office is a rough-faced native sandstone building constructed between 1923 and 1925. Situated on approximately 1.75 acres of land, this detached, commercial building reflects elements of the Classical Revival style.
West Virginia, in particular its southernmost part, contains vast quantities of high quality coal whose attraction to entrepreneurs profoundly changed the history of the state after serious exploitation of the mineral began in the late nineteenth century. At that time, a few small towns dotted the landscape, but most of the sparse popxalation lived an agricultural and relatively isolated existence in the steep hills and narrow hollows characteristic of West Virginia. As a result, the creation of towns was necessary to support the mining families. Houses, schools, churches, and other buildings were erected by the coal companies who had acquired title or lease to the land in and around the new towns. At the center was the company store, which housed many of the important functions of the town and represented the omnipresence of the company in the mining town.
Itmann developed somewhat later than many company towns, but repeated this pattern. Although located only a few miles from Mullens and the Wyoming county seat at Pineville, the Itmann area was, until 1916, wilderness and vacant farmland, penetrated only by a narrow, rough, dirt road. That year, the Pocahontas Fuel Company acquired a lease to over 1,000 acres of land along the Guyandotte River, and the mining town of Itmann, named in honor of the company's president I. T. Mann, was built. Pre-cut frame houses were quickly erected. Soon, there were other frame buildings: two company stores, a theater, and two schools, one for whites and one for blacks. In the early 1920s, a brick school replaced the white school, and in 1925, the nominated property replaced the original stores. (1)
References (1) NRHP Nomination Form s3.amazonaws.com/NARAprodstorage/lz/electronic-records/rg...
This is the largest statue in Hampi. Narasimha is sitting on the coil of a giant seven-headed snake called Sesha. The heads of the snake acts as the hood above his head. The god sits in a cross-legged Yoga position with a belt supporting the knees. The belt was added later by the ASI to preserve the statue.
"Sometimes this is referred to as Ugra Narasimha (i.e. Narasimha in his terrifying form). The protruding eyes and the facial expression are the basis for this name." Apparently not I am told. This is the Lakshmi Narasimha and not the Ugra Narasimha.
Narasimha (means half-man’half-lion in local the languages) is on of the ten incarnations (avatar) of Lord Vishnu.
The original statue contained the image of goddess Lakshmi, consort of the god, sitting on his lap. But this statue has been damaged seriously during the raid leading to the fall of Vijayanagara and the damaged portion of Lakshmi is missing and is probably lying around in pieces. But the goddess’s hand is still visible resting on his back in an embracing posture. If you get a chance to go inside this enclosure, it is possible to see the hand of the goddess with the nails & the rings on her fingers perfectly executed.
Somehow this single statue alone can demonstrate at the same time how creative and destructive the human mind can be.
The Hindu mythology has a tale of Narasimha’s origin.
"Lord Vishnu takes the form of Narasihma in his fourth incarnation, the previous one being that of a Boar (Varaha). Vishnu kills the demon Hiranyaksha during his Varaha avatar. Hiranyaksha’s brother Hiranyakashipu wants to take revenge by destroying Lord Vishnu and his followers. He performs penance to please Brahma, the god of creation. Impressed by this act, Brahma offers him any thing he wants.
Hiranyakashipu asks for a tricky boon. That he would not die either on earth or in space; nor in fire nor in water; neither during day nor at night; neither inside nor outside (of a home); nor by a human, animal or God; neither by inanimate nor by animate being.
Brahma grants the boon. With virtually no fear of death he unleashes terror. Declares himself as god and asks people to utter no god’s name except his. However his son Prahlada (a devoted worshiper of Lord Vishnu) refuses. Repeated pressurization on him yields no results for Hiranyakashipu. Prahlada declares the omnipresence of Lord Vishnu.
Once Hiranyakashipu points to a pillar and asks if Vishnu is present in it. Prahlada nods in affirmative. Angered at it, he draws his sword and cuts the pillar; Narasimha appears out of the broken pillar.
Narasimha (being a man-lion god form) kills Hiranyakashipu. He comes out to kill at the twilight (neither day nor night); on the doorsteps of his palace (neither inside nor outside); uses his nails to kill (neither animate nor inanimate); puts him on his lap before killing (neither earth nor in space). Thus making power of the boon ineffective.
The death of this demon king is celebrated as Holi (the celebration of colors) in India.
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
This crumbling wooden fence in remote western Marin county is known to be the last standing evidence of the old Byrne Ranch, which once spanned almost 1300 acres and held 25,000 head of cattle, at its peak, 140 years ago. The alternately windswept, sun-baked, and fog-blanketed granite hills and chaparral valleys in this area may never have been the best place for that many cattle, but to Dillworth T. and Percy H. Byrne, it was their tenuous, short-lived toehold on a new life.
The brothers were Confederate Army veterans and survivors of the Second Battle of Bull Run, under the command of James Longstreet--an experience that, by all accounts, left both men so mentally scared, that at the conclusion of the war, they sold their land in Macon county, Georgia, and headed as far West as they could go.
They established the ranch by forming a strong rapport with a remnant band of Bodega Bay Miwok peoples, who referred to the area as Olema-loke, and whom they hired in large numbers to manage the herd, which was primarily Hereford cattle, mixed with cows the Miwok had been raising independently.
Despite damp soil conditions, the ranch thrived for about a decade and a half, and the herd grew in size considerably. Both men married, and by the 14th year, they had both built homes on the property--which may have been the start of their undoing. Unable to escape the persistent, horrendous smell and ever-thickening clouds of black flies, the men frequently drank to excess and neglected their business. They were abusive to the animals for sport, and many of their hired hands deserted them for other work. Their children were in continuous poor health. As their reputations as gentlemen, godly citizens, and competent ranchers declined, their wives clamored to abandon the houses and return to the cities nearby. With insufficient drainage in the clay soils, in the rainy winter of 1884, hoof-rot took hold and quickly spread through the population. Then came the episode locals still refer to as "The Insurrection."
One morning in February, unseen in the dense fog, the herd broke through the fencing on the northeast side of the ranch. The rush of bulls and cows that followed trampled longer and longer sections of the fence, whose posts had rotted out after years in the damp soil. The cattle moved in great numbers upon the two flimsy houses, and in the crush, easily pushed them off of their foundations and to the ground. Tragically, their silence and speed took the families by surprise.
It was three days before the people in nearby Fairfax Station became suspicious that something was wrong. Cows bearing the Byrne brand steadily wandered into town and could be seen grazing on every open patch of land. Nobody had heard from the families or their staff, so the town formed a group to ride up to the ranch to investigate. The only survivor was a ten year old Dill Byrne Jr. who made it half way to town, shoeless, starving, and half-clad before he was rescued. He had been in an outhouse at the time the herd moved upon the houses, and he barely escaped with his life. The houses were a total loss, and unapproachable for days due to the angry mob of loose cows, thick with flies, that had surrounded them and stood their ground. Ultimately, the Byrne family remains were never recovered. Fearing the cattle, the people allowed them to disperse on their own.
From that time forward, no butcher for 100 miles would strike down a Byrne-branded cow-- despite their great numbers, and omnipresence along roads, meadows, and lakesides. A solemn covenant of mutual respect overlaying fear, as forms between jailers and the released, took hold in the region, and became part of the colorful lore that lives to today.
--"Little Known History of West Marin," Clyde Publishing, 1934.
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
KABK Graduation Festival
Den Haag 2016
“Circumstances” consists of two installations: Circumstance #1 and #2. Circumstance #1 deals with saturation and stress. Circumstance #2 is about filtering feedback.
THESIS: Noise About What
There will always be noise. Its definitions claim a strong will to obstruct it, its omnipresence works as awkward condition around which our rationality has to find its way out, it leads to an indeterminacy which exalts its contrast with all the rest. Here I attempt to mould the extended concept of noise by rephrasing, reinterpreting and reacting to it. More extensively I argue of that noise is capable to embody the conflicts and parallelisms between rational and irrational cognition, it contains the clash between words and sensations. I consider my thesis being a summary of all the impressions, thus reflections, raised by the topic of noise within the research I have carried throughout my bachelor.
Being in a low luminosity zone is a photographer´ s dream , including mine . Both my group and my teachers insisted ad nauseam that getting this kind of shot would take no less than 4 hours, and could never be done from Arches National Park, to boot. So I turned away from my naysayers and sought direction from the time-honored maxim, “fortune favors the prepared mind”, and spent the months leading up to the workshop hitting the nighttime photography books. I unearthed the wisdom I sought nestled within their pages - precisely how to catch these star trails.
On the day of this shot, my group, with teachers in tow, trekked off en masse to some other sandy spot (Milky Way shot opp page I had from night before) leaving me to my own happy devices in the midst of a cosmic desert. For an hour and half, the true night sky of the desert enveloped me in an emptiness unconfined by our inexorable modern-day light pollution. The twinkling abyss above me was a canvass bedecked with endless rivers of stars – wholly unimaginable if you’re not standing smack dab under them. It’s just magic, deafening silence…startling and beyond belief when the infinity and dimension of it all hits you: at the very least you feel the omnipresence of the All Powerful.
I set up my tripod and framed my shot, used my smartphone to locate Polaris to ensure concentric circling, calculated hyperfocal distances, manually focusing at infinity. The Arches’ iconic Balance Rock soaring as focal point, and manually “swabbed with color” over one of the multiple shots emerged twenty-four 2.5-minute exposures later (helped along by some post-production cajoling) - an imposing image.
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Beneficent, the Merciful.
Allah’s peace be upon Prophet Muhammad (S.A.W), the glorious Prophet of Islam, and on his Companions and his followers.
TASAWWUF
"There is no doubt that Tasawwuf is an important branch of Islam. The word itself may have been derived form the Arabic word "Soof" (Wool) or from "Safa" (cleanliness), but its foundation lies in one’s personal sincerity in seeking Allah’s nearness and trying to live a life pleasing to Him. Study of the Quran, the Hadith, and the practical life of the holy Prophet Muhammad (S.A.W) and his faithful Companions provide unmistakable support to this reality." (Hazrat Moulana Allah Yar Khan (R.A)
SUFISM, AN ESSENTIAL PART OF ISLAM
Doubts exist not only in the minds of the Muslim faithful but also among the Ulema, notably the exoteric about Tasawwuf and its votaries. Often they lead to misunderstanding, as if Shariah and Tariqah were two separate entries, or that Tasawwuf was some obscure discipline foreign to Islam, or that it was altogether above the established laws and injunctions of our Religion. To help remove these misgivings and to reassure seekers, as well as scholars, our Sheikh Hazrat Moulana Allah Yar Khan (R.A), Sheikh Silsila Naqshbandia Awaisia, wrote Al-Jamal Wal Kamal, Aqaid-O-Kamalaat Ulmai-e-Deoband, Binat-e-Rasool (S.A.W), Daamad-e-Ali (R.A), Dalael-us-Salook, Ejaad-e-Mazhab Shia, Hayat-un-Nabi (S.A.W), Hayat Barzakhia, Ilm-o-Irfan, Niffaz-e-Shariat Aur Fiqah-e-Jaferia, Saif-e-Owaisi, Shikast-e-Ahdai Hussain and Tahkeek Halal Haram books.
BIOGRAPHY
Sheikh Allah Yar Khan was born in Chakrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The very year, he met Shaykh Abdul Rahim, who took him to the shrine of Shaykh Allah Deen Madni. By Divine Will his spiritual connection was right away established with the saint of the 10th century Hijra (sixteenth century) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years. In 1962 he was directed to carry out the propagation of Prophetic blessings - a noble mission that he accomplished with singular enthusiasm and devotion for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss as per his/her sincerity and capacity. Shaykh Allah Yar Khan's mission produced men and women of deep spiritual vision and distinction.
Although Hazrat Moulana Allah Yar Khan (R.A) have lived a major portion of his life as a scholar, with the avowed mission of illuminating the truth of Islam and the negation of fallacious sects, and this would appear quite removed from Tasawwuf, yet the only practical difference between the two, namely the use of the former as a media to expound the truth, and the latter to imbue people with positive faith. Nevertheless, people are amazed that a man, who until the other day, was known as a dialectician and a preacher of Islam, is not only talking of Mystic Path, but is also claiming spiritual bonds with the veteran Sufi Masters of the Past. This amazement is obviously out of place in the view of Quranic injunction: This is the bounty of Allah which He gives to whom He wills. (62:4)
THE PURIFICATION OF THE SOUL
The purification of the soul always formed part of the main mission of the Prophets; that is, the dissemination and propagation of the Devine Message. This responsibility later fell directly on the shoulders of the true Ulema in the Ummah of the last Prophet Muhammad (S.A.W), who, as his genuine successors, have continued to shed brave light in every Dark Age of materialism and sacrilege. In the present age of ruinous confusion, the importance of this responsibility has increased manifold; of the utter neglect of Islam by Muslims has not only driven them to misery, but also grievously weakened their bonds of faith in Allah and His Prophet Muhammad (S.A.W). The decay in their belief and consequent perversion in their conduct has reached a stage that any attempt to pull them out of the depth of ignominy and the heedless chaos of faithlessness, attracts grave uncertainties and apprehensions rather than a encouraging will to follow the Shariah, to purify the soul and to reform within. The Quranic Verse: Layers upon layers of darkness… (24:40) provides the nearest expression of their present state.
SHARIAH & SUFISM
Any action against the Sunnah (Prophet’s way of life) cannot be called Sufism. Singing and dancing, and the prostration on tombs are not part of Sufism. Nor is predicting the future and predicting the outcome of cases in the courts of law, a part of Sufism. Sufis are not required to abandon their worldly possessions or live in the wilderness far from the practical world. In fact these absurdities are just its opposites. It is an established fact that Tazkiyah (soul purification) stands for that inner purity which inspires a person’s spirit to obey the holy Prophet Muhammad (S.A.W). If a false claimant of Sufism teaches tricks and jugglery, ignoring religious obligations, he is an impostor. A true Sheikh will lead a believer to the august spiritual audience of the holy Prophet Muhammad (S.A.W). If you are fortunate enough to be blessed with the company of an accomplished spiritual guide and Sheikh of Sufism, and if you follow his instructions, you will observe a positive change in yourself, transferring you from vice to virtue.
ISLAM, AS A COMPLETE CODE OF LIFE
Islam, as a complete code of life or Deen, was perfected during the life of the Holy Prophet Muhammad (S.A.W). He was the sole teacher and his mosque was the core institution for the community. Although Islam in its entirety was practiced during that blessed era, the classification and compilation of its knowledge into distinct branches like ‘Tafsir’ (interpretation of the Quran), Hadith (traditions or sayings of the holy Prophet- SAWS), Fiqh (Islamic law), and Sufism (the soul purification) were undertaken subsequently. This Deen of Allah passed from the holy Prophet Muhammad (S.A.W) to his illustrious Companions in two ways: the outward and the inward. The former comprised the knowledge defined by speech and conduct, i.e., the Quran and Sunnah. The latter comprised the invisible blessings or the Prophetic lights transmitted by his blessed self. These blessings purified the hearts and instilled in them a passionate desire to follow Islam with utmost love, honesty and loyalty.
WHAT’S SUFISM
Sufism is the attempt to attain these Barakah (Blessings). The Companions handed down Prophet Muhammad (S.A.W) teachings as well as blessings to the Taba’een. Their strong hearts were capable of infusing these blessings into the hearts of their followers. Both aspects of Islam were similarly passed on by the Taba’een to the Taba Taba’een. The compilation of knowledge and its interpretation led to the establishment of many schools of religious thought; famous four being the Hanafi, the Hanbali, the Maliki, and the Shafa'i, all named after their founders. Similarly, in order to acquire, safeguard and distribute his blessings, an organized effort was initiated by four schools of Sufism: The Naqshbandia, the Qadria, the Chishtia, and the Suharwardia. These schools were also named after their organizers and came to be known as Sufi Orders. All these Orders intend to purify the hearts of sincere Muslims with Prophetic lights. These Sufi Orders also grew into many branches with the passage of time and are known by other names as well. The holy Quran has linked success in this life and the Hereafter with Tazkiyah (soul purification). He, who purified, is successful. (87: 14) Sufi Orders of Islam are the institutions where the basics of Tazkiyah (soul purification) and its practical application are taught. They have graded programs in which every new seeker is instructed in Zikr-e Lisani (oral Zikr) and is finally taught the Zikr-e Qalbi (Remembrance in heart).
ZIKR-E QALBI
However, in the Naqshbandia Order, Zikr-e Qalbi is practiced from the very beginning. Adherence to the Sunnah (Prophet’s way of life) is greatly emphasized in this Order, because the seeker achieves greater and quicker progress through its blessings. The essence of Zikr is that the Qalb should sincerely accept Islamic beliefs and gain the strength to follow the Sunnah with even greater devotion. ‘If the heart is acquainted with Allah and is engaged in His Zikr; then it is filled with Barakaat-e Nabuwwat (Prophetic blessings) which infuse their purity in the mind and body. This not only helps in controlling sensual drives but also removes traces of abhorrence, voracity, envy and insecurity from human soul. The person therefore becomes an embodiment of love, both for the Divine and the corporeal. This is the meaning of a Hadith, “There is a lump of flesh in the human body; if it goes astray the entire body is misguided, and if it is reformed the entire body is reformed. Know that this lump is the Qalb”.’
PAS ANFAS
Recent History Khawajah Naqshband (d. 1389 CE) organized the Naqshbandia Order at Bukhara (Central Asia). This Order has two main branches – the Mujaddidia and the Owaisiah. The former is identified with Sheikh Ahmed Sirhindi, known as Mujaddid Alif Sani (literally: reviver of the second Muslim millennium), a successor to Khawajah Baqi Billah, who introduced the Order to the Indo- Pakistan sub-continent. The Owaisiah Order employs a similar method of Zikr but acquires the Prophetic blessings in the manner of Khawajah Owais Qarni, who received this beneficence from the Holy Prophet Muhammad (S.A.W) without a formal physical meeting. The Zikr employed by the Naqshbandia is ‘Zikr-e Khafi Qalbi’ (remembrance of Allah’s Name within the heart) and the method is termed ‘Pas Anfas’, which (in Persian) means guarding every breath. The Chain of Transmission of these Barakah, of course, emanates from the holy Prophet- SAWS.
SPIRITUAL BAI’AT (OATH OF ALLEGIANCE
It is necessary in all Sufi Orders that the Sheikh and the seekers must be contemporaries and must physically meet each other for the transfer of these blessings. However, the Naqshbandia Owaisiah Order goes beyond this requirement and Sufis of this Order receive these Barakah regardless of physical meeting with their Sheikh or even when the Sheikh is not their contemporary. Yet, it must be underscored that physical meeting with the Sheikh of this Order still holds great importance in dissemination of these Barakah. Sheikh Sirhindi writes about the Owaisiah Order in his book ‘Tazkirah’: ‘It is the most sublime, the most exalted, and the most effective…and the highest station of all others is only its stepping stone.’ By far the greatest singular distinction of the Naqshbandia Owaisiah Order is the honor of Spiritual Bai’at (Oath of Allegiance) directly at the blessed hands of the holy Prophet Muhammad (S.A.W).
SHEIKH HAZRAT MOULANA ALLAH YAR KHAN (R.A)
The Reviver Sheikh Allah Yar Khan was born in Chikrala, a remote village of Mianwali District of Pakistan, in 1904. He completed his religious education in 1934. The same year, he met Sheikh ‘Abdul Rahim, who took him to the shrine of Sheikh Allah Deen Madni. By Divine Will his spiritual connection was immediately established with the saint of the 10th century Hijra (sixteenth century CE) and he started receiving spiritual beneficence. His sublime education in Sufism, signifying progressive spiritual growth and advancement, continued for about twenty-five years, after which he was directed to undertake the propagation of Prophetic blessings - a noble mission that he accomplished with singular zeal and dedication for a period spanning half a century. Anybody who visited him was duly rewarded with a share of spiritual bliss commensurate with his/her sincerity and capacity. Sheikh Allah Yar Khan’s mission produced men and women of deep spiritual vision and eminence. He authored eighteen books, the most distinguished being Dalael us-Sulook (Sufism - An Objective Appraisal), Hayat-e Barzakhiah (Life Beyond Life) and Israr ul- Haramain (Secrets of the two holy Mosques). He was undoubtedly one of the most distinguished Sufi saints of the Muslim Ummah and a reviver of the Naqshbandia Owaisiah Order. He passed away on 18 February 1984 in Islamabad at the age of eighty.
THE CHAIN OF TRANSMISSION OF NAQSHBANDIA OWAISIAH
1. Hazrat Muhammad ur-Rasool Allah (Sall Allah-o Alaihi wa Sallam), 2. Hazrat Abu Bakr Siddiq (Radhi Allah-o Unho), 3. Hazrat Imam Hassan Basri (Rahmat Ullah Alaihi), 4. Hazrat Daud Tai (Rahmat Ullah Alaihi), 5. Hazrat Junaid Baghdadi (Rahmat Ullah Alaihi), 6. Hazrat Ubaid Ullah Ahrar (Rahmat Ullah Alaihi), 7. Hazrat Abdur Rahman Jami (Rahmat Ullah Alaihi), 8. Hazrat Abu Ayub Muhammad Salih (Rahmat Ullah Alaihi), 9. Hazrat Allah Deen Madni (Rahmat Ullah Alaihi), 10. Hazrat Moulana Allah Yar Khan (Rahmat Ullah Alaihi).
THE SPIRIT OR RUH
The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
LATAIF
The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandia Owaisiah Order identifies these Lataif as follows. First - Qalb: This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr. Second – Ruh: The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah. Third – Sirri: This is located above the Qalb and functions to make possible Kashf. Forth – Khaffi: This is located above the Ruh and functions to perceive the omnipresence of Allah. Fifth – Akhfa: This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves. Sixth – Nafs: This Latifah is located at the forehead and functions to purify the human soul. Seventh – Sultan al-Azkar: This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.
FIVE EXALTED MESSENGERS OF GOD
There are Five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hazrat Muhammad, Hazrat Nuh (Noah), Hazrat Ibrahim (Abraham), Hazrat Musa (Moses), and Hazrat Esa (Jesus), peace be upon them all. Hazrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hazrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hazrat Nuh and Hazrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hazrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hazrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favors and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose color and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.
SULOOK
Stages of the Path After all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Sheikh and his Ruh has acquired the ability to fly, the Sheikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described as; Ahadiyyat, a station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in color. Maiyyat station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat along with the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in color. Aqrabiyyat station denotes Divine Nearness, ‘He is nearer to you than your life- vein.’ Again, Aqrabiyyat is vast as compared to Maiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne. It is indeed the greatest favor of Almighty Allah that He blesses a seeker with an accomplished Sheikh, who takes him to these sublime stations. The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyeen (blessed abode) in Barzakh and his/her Ruh stays at this station after death.
ZIKR
Why is Zikr Necessary for Everyone? Allah ordains every soul in the Quran to Perform Zikr. This not only means reciting the Quran and Tasbeeh but also Zikr-e Qalb. It is only through Zikr-e Qalbi that Prophetic Lights reach the depths of human soul and purify it from all vice and evil. Zikr infuses a realization of constant Divine Presence and a seeker feels great improvement in the level of sincerity and love towards Allah and the holy Prophet- SAWS. Such levels of sincerity, love and feelings of Divine Presence can never be obtained without Zikr. It would be a mistake to believe that Zikr may be a requirement only for the very pious and virtuous people. Zikr provides the Prophetic blessings which are in effect the life line of every human soul. It transforms even the most corrupted humans into virtuous souls by bringing out the best in them. The fact is that Zikr is the only way to achieve true contentment and satisfaction in life. The holy Quran has pointed to this eternal fact that it is only through Zikr Allah that hearts can find satisfaction. Such satisfaction and peace are the ultimate requirements of every person, regardless of religion, race and ethnicity. Practicing Zikr regularly removes all traces of anxiety and restlessness, and guides the human soul to eternal bliss and peace.
KHALIFA MAJAZEEN
Hazrat Moulana Allah Yar Khan (R.A), during his life time in 1974, presented a nomination list to Prophet Muhammad (S.A.W), during Maraqba, of expected Khalifa Majazeen for Silsila Naqshbandia Awaisia. Prophet Muhammad (S.A.W) approved some names, deleted some of the names, and added down the name of Major Ghulam Muhammad as also Khalifa Majaaz of Silsila Naqshbandia Awaisia (which was not previously included in the list)
The approved names at that time included:
1. Mr. Muhammad Akram Awan Sahib,
2. Mr. Sayed Bunyad Hussain Shah Sahib,
3. Mr. Major Ahsan Baig Sahib,
4. Mr. Col. Matloob Hussain Sahib,
5. Mr. Major Ghulam Muhammad Sahib of Wan Bhachran Mianwali,
6. Mr. Molvi Abdul Haq Sahib,
7. Mr. Hafiz Abdul Razzaq Sahib,
8. Mr. Hafiz Ghulam Qadri Sahib,
9. Mr. Khan Muhammad Irani Sahib,
10. Mr. Maolana Abdul Ghafoor Sahib,
11. Mr. Syed Muhammad Hassan Sahib of Zohb.
These Majazeen were authorized to; held Majalis of Zikar (Pas Anfas) in their respective areas, arrange Majalis of Zikar in neighboring areas, train them on the way of Sulook, prepare them for Spiritual Bai’at (Oath of Allegiance), and present them to Sheikh Hazrat Moulana Allah Yar Khan for Spiritual Bai’at at the Hand of Prophet Muhammad (S.A.W), in the life of Hazrat Moulana Allah Yar Khan (R.A), and were all equal in status as Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
Presently we are following Hazrat Major ® Ghulam Muhammad Sahib, Khalifa Majaaz of Hazrat Moulana Allah Yar Khan (R.A).
KABK Graduation Festival
Den Haag 2016
“Circumstances” consists of two installations: Circumstance #1 and #2. Circumstance #1 deals with saturation and stress. Circumstance #2 is about filtering feedback.
THESIS: Noise About What
There will always be noise. Its definitions claim a strong will to obstruct it, its omnipresence works as awkward condition around which our rationality has to find its way out, it leads to an indeterminacy which exalts its contrast with all the rest. Here I attempt to mould the extended concept of noise by rephrasing, reinterpreting and reacting to it. More extensively I argue of that noise is capable to embody the conflicts and parallelisms between rational and irrational cognition, it contains the clash between words and sensations. I consider my thesis being a summary of all the impressions, thus reflections, raised by the topic of noise within the research I have carried throughout my bachelor.
The lead single to the upcoming musical project, "Doteronomy Ch.1", which is produced by Dot Carleon.
BMI© 2011
[Introduction]
Something you gotta feel, take heed to
I did this for Yahweh...Elohim that is
Yahweh El-Roi, El-Shaddai, God, Jehova
How come I can't? Who cares what you say
[Verse 1]
Why these girls stress me whether lovin' or the feddi
Celebratin' no confetti, country grammar to my Nelly's
In the telly watchin' Belly 'cause I'm lovin' that conclusion
Pushin' out the box yes I'm higher on protrusion
Call me Dot the Ruler
Fathom my dictation overall I shall not be overrated, face it
I'm somethin' you should fear, talent persevered
Youngins limit chances 'cause they post on the curb
Bringin' fame to they name whether hash or cocaine
Please don't say my Lord's name in vain trying to prove your claim
On your kingpin status, stop lying on your habits
In this law of attraction to the matters I'm a magnet
I'm forgiven when I ask to whom life without absence
Please believe I'm not secretive to my society
Fathom that how you want but not in wide variety
Heaven is my destination, I'm a advent of Satan
[Chorus]
When my memoirs is written well I ever be the greatest?
Will I ever overcome this hatin'? Please give me patience
I came from Carhartt coats, Girbaud jeans, and tims
We derived from white robes long away from sins
Brain-washed by America, our lifestyle within is sin
Please break away these chains, God Yahweh
Elohim, high praises to the lord that blesses me
For the person that I am and me being so street
[Verse 2]
We go play action daily practice only for perfection
I'm consistent I'm persistent I be fly all on my leverage
Baby, wisdom is my beverage so with thirst receive my blessings
Anachronisms, middle ages mobbin' with the peasants
I'm dethronin' whose in reign, my empire over-crescent
Omnipresence is my king power knowledge my suggestion
Newer chapter in this section maybe I'm a get elected
To a high position facin' opposition of neglection
Well respected to the citizens not sure bout bein' friends
Sublimilarity, I don't think so, just speaking
Hypothetically I'm hysterically of clarity
Never trippin' on quantitative, I be qualitative
Not a raven I'm a dove from being through the mood
Women come and go speakin' of Michelangelo
Petrify the wrong-doin' so live above influence
I'm a Buccaneer head coach as I'm John Gruden
[Chorus]
When my memoirs is written well I ever be the greatest?
Will I ever overcome this hatin'? Please give me patience
I came from Carhartt coats, Girbaud jeans, and tims
We derived from white robes long away from sins
Brain-washed by America, our lifestyle within is sin
Please break away these chains, God Yahweh
Elohim, high praises to the lord that blesses me
For the person that I am and me being so street
[Conclusion]
That's my note to society, you feel me?
Don't hate me for lovin' God, yes I sin but I hate that I do
You can't judge me though
Lord please forgive me, Lord please forgive us
I make this type of music to give back to my folks, to my city
This type of music I love
I am what I am and I will be what I will be, you feel me?
We all need to take a stand, Yeah!
In Jesus name we pray, amen!
"The American Cemetery at Colleville-sur- Mer is situated on the top of the cliff overlooking the famous Omaha Beach. The cemetery, 172 acres in extent, is one of fourteen American World War II Cemeteries constructed on foreign soil. Beyond the reception building, you will see a magnificent semi-circular memorial. Centered in the open arc of the memorial is a bronze statue which represents “The Spirit of American Youth rising from the waves”. In the extension of the ornamental lake there is a central path leading to the 10 grave plots where 9 387 soldiers are buried among which are 4 women and 307 unknown soldiers.
The crosses are oriented Westwards, towards their native land. The precisely aligned headstones against the immaculately maintained emerald green lawn and the omnipresence of the sea convey an unforgettable feeling of peace and serenity. At the crossing of the main paths laid in the form of a Latin Cross, the Chapel shelters a black marble altar on which is the inscription : “I give them eternal life and they shall never perish”. In the garden of the missing located behind the memorial is a semi-circular wall containing the names of 1 557 missing in the region.
The little haven of verdure invites you to meditation and memory. The Normandy American Cemetery is maintained by the American Battle Monuments Commission (ABMC), an independent agency created in 1923 by the Congress of the United States of America and attached to the executive branch of the US Gouvernment. The Commission is responsible for commemorating the services and achievements of the United States Armed Forces through the execution of suitable memory shrines, for designing, constructing, operating and maintaining permanent US military cemeteries and memorials in foreign countries. No one enters the Colleville Cemetery by chance, it must be a voluntary process. The visitor prepares himself to penetrate with attention and contemplation a piece of United States in France."
www.musee-memorial-omaha.com/en/partenaire/american-cemet...
www.abmc.gov/cemeteries-memorials/europe/normandy-america...
"Located between Arromanches and Grandcamp Maisy, on the Normandy coast, the Normandy American Cemetery and Memorial is a haven of peace which encourages contemplation. Here, in a beautifully green space perched upon a cliff overlooking Omaha Beach, about 10,000 perfectly aligned white crosses point towards America. In fact, within 173 acres, the cemetery of Omaha gives a home to the fallen American soldiers who sacrificed their lives in the name of freedom during World War II, namely the first episode of the battle of Normandy, “Operation Overlord” which commenced on 6th June 1944.
As well as this cemetery, the Omaha Beach site – a codename for one of the 5 ally landing sectors – is home to a semi-circle memorial, where at the centre is a bronze statue titled The Spirit of American Youth Rising from the Waves. A chapel and orientation table stand just a stone’s throw away, pointing towards the beaches where the allied forces landed in 1944. Discover the museum here which puts into perspective the daily life of these soldiers in France, who fought for liberty. Film, reconstitutions, uniform collections, weapons and vehicles will throw you into the heart of the history of the Normandy landings.
Outside of Omaha Beach, the landing beaches of Sword Beach, Juno Beach, Gold Beach and Utah Beach were the centre stage for the largest airborne military operation in history. Amongst these places of remembrance, Omaha Beach is the place where The Allies lost the majority of their troops. It is also a small corner of America on French turf: given to the US, these Normand territories are managed by the American Battle Monuments Commission."
us.france.fr/en/discover/normandy-visit-omaha-beach-ameri...
DEATH BECOMES HIM
Words: Sinead Keane
One man's quest for self-actualization as he journeys through reformation, revolution and a rebirth of his very being.
You could be forgiven for thinking that you have flipped open a copy of Faith Today or some equally devout publication spurting advice about rebirths and self awareness, when in fact, you are about to embark on the story of ex-convict, addict and self-proclaimed scumbag, jerm IX. Hell, even his name, with it's despotic IX, sounds biblical. But this guy is no apostle. To some Vancouverites, an introduction to jerm IX is not necessary. They have seen his social acclamations peeping out from behind alleys, embellished along park benches and stretched across the city's highways. His black and white stencils are witty, thought-provoking and subversive. "Hello, my name is jerm and I'm an alcoholic," strategically placed under a Heineken billboard. "For Rent" signs on public benches. "Journalisn't" embellished across newspaper boxes. So, what's it all about?
"The goal is to provoke thought. Life is the inspiration. We all have those moments while reading the paper or rotting in front of the TV, when we vent our frustrations out loud, I just put them up. I'm inspired by homelessness and racism and homophobia and giant power weilding corporations and marijuana laws and climate change and nonsensical wars and far right Republicans. I'm inspired by the things that piss me off. And I'm driven by the need to share my voice."
With his combination of words, puns and quotes, statements and rhymes, the streets of Vancouver provide an ever-changing canvas for jerm to share his often contentious and always thought provoking messages. "The right quote in the right location will provoke the desired emotion and push that button in people. That's what I'm after. I just follow my heart really, corny as it sounds," he says. With the influential tastemaker of street art, Wooster Collective, providing him with much coveted coverage and the Internet set alight with his provocative images, is there a fear that jerm himself may turn into one of those brands that he is so intent on lambasting?
"Absolutely."
What!
"Yeah, right from jump we have utilized marketing strategies to spread our jerms: consistent visual delivery, use of repetition, omnipresence, branding, targeting specific demographics. I was a brand the minute I slapped that first Jerm Inc. sticker up. Before Flickr, before Twitter, before anyone knew I was alive."
You can't argue with that.
There was a time when Jeremiah was alive, but jerm wasn't. Confusing? A little. Think Eminem and Slim Shady. An alter ego of sorts. But one he has killed off in a quest to become a better person. "That old Jeremiah was an addict, a victim and a scumbag. He was tortured daily by life," he explains. "He hated himself and it showed in his actions. He wasn’t me at all. That old Jeremiah is just a shadow now. He will come with me everywhere I go and always stay behind me but he’s dead now. I killed him."
It was in street art that jerm found a saviour. Battling manic depression and anxiety for as long as he can remember, jerm has been obsessed with death, but from this desire to self-destruct he has found creation in the form of a radical new street art, the innovative Hypothetical Corpse Project. Hallelujah! This phenomenon, which has built up quite a following online, sees people throw themselves to the ground and capture their fantasy death on camera. "I actually find hypo-corpsing quite cathartic," he remarks. "For a brief moment, at any time and place of my choosing, I can fulfill that fantasy and momentarily die. There have been times however, that I’ve been asked to hypo-corpse and I just wasn’t in the right mindset."
Akin to his attitude, not only to his art, but to his life, jerm succeeds in finding light in even the darkest places. Like when fulfilling his darkest death wishes.
"I like to do it when I’m in a positive place, not when I’m depressed. It’s a celebration really - a victory dance."
( thanks to Sinead Keane and ION )
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
The Ananda Temple, located in Bagan, Myanmar is a Buddhist temple built in 1105 AD during the reign (1084–1113) of King Kyanzittha of the Pagan Dynasty. It is one of four surviving temples in Bagan. The temple layout is in a cruciform with several terraces leading to a small pagoda at the top covered by an umbrella known as hti, which is the name of the umbrella or top ornament found in almost all pagodas in Myanmar. The Buddhist temple houses four standing Buddhas, each one facing the cardinal direction of East, North, West and South. The temple is said to be an architectural wonder in a fusion of Mon and adopted Indian style of architecture. The impressive temple has also been titled the "Westminster Abbey of Burma". The temple has close similarity to the Pathothamya temple of the 10th–11th century, and is also known as “veritable museum of stones”.The temple was damaged in the earthquake of 1975. However, it has been fully restored and is well maintained by frequent painting and whitewashing of the walls. On the occasion of 900th anniversary of its construction celebrated in 1990 the temple spires were gilded. It is a highly revered temple of Bagan.
ETYMOLOGY
The name Ananda of the temple is derived from the Venerable Ananda, Buddha's first cousin, personal secretary, one of his many principal disciples and a devout attendant. It was once known as Ananta Temple, coming from the phrase 'ananta pinya' in Sanskrit, which translates as "endless wisdom". However, the word 'Ānanda' in Pali, Sanskrit as well as other Indian languages mean "bliss". It is a popular Buddhist and Hindu name. The attributes of the Buddha, his infinite wisdom "Anandapinnya in Burmese and Pali" is commemorated in its name 'Ananda'.
LEGEND
The legend associated with building of this temple ended in tragedy to the builders. Eight monks who approached the King Kyanzittha seeking alms gave a graphic description of the Nandamula Cave temple in the Himalayas where they had meditated. When the king invited them to the palace to hear more details, the monks invoked their meditative psychic skills and vividly explained to the King, the landscape of the place they had lived. The King, pleased with this show of their skills, requested the monks to build a temple in the middle of the Bagan plains creating cool conditions in the temple. After the monks completed the temple construction, the King, in order to retain the uniqueness of the temple, got the architects (monks) killed to ensure that another similar structure was not built by them anywhere else.You could only see it in Bagan.
HISTORY
History of this perfectly dimensioned temple structure built in 1105 is credited to King Kyanzittha. It denotes "the stylistic end of the Early Bagan period and the beginning of the Middle period". The timing of building this temple is considered as a culmination of religious education that began during the Pahothanya temple building activity in 1080 AD. The Theravada Buddhism adopted by the King motivated him to present the teachings of Buddha to his people in an accurate and a genuine way through the medium of this temple, to unite Burma under one flag and thus "creating mass religious enthusiasm". It has been inferred that the King, as the upholder of the Law wanted to convey his firm belief in the Buddhist doctrine according to his interpretation:
(He) shall purify (and) make straight, write down (and) establish all the holy scriptures. (He) shall proclaim (and) voice the Law, which is even as a resounding drum. (He) shall arouse all the people that are slumbering carelessly. (He) shall stand steadfast in the observance of the commandments at all times.
Through the unique iconographic depictions (in stone images, the numbered jataka plaques and the standing Buddha images), presented in the symmetrically planned layout of the Ananda temple was built by the King Kyanzittha to establish and convey his doctrine to his people in a vivid visual format.
It is said that the King who founded this temple became illustrious in the sphere of Buddhist architecture.
ARCHITECTURAL HISTORY
The architectural history of the temple has been widely analysed. While the Mon architecture of Burmese origin is noted, strong influence of Indian Architecture from many temples of Bengal and Orissa is very clear. In this regard archaeologist Duroiselle has made these observations: "There can be no doubt that the architects who planned and built the Ananda were Indians. Everything in this temple from Shikara to basement, as well as the numerous stone sculptures found in its corridors, and the terra-cotta plaques adorning its basement and terraces, bear the indubitable stamp of Indian genius and craftsmanship...In this sense we may take it, therefore, that the Ananda, though built in the Burmese capital, is an Indian temple." It is also said that the architecture of this temple greatly represents the Ananta cave temple in Udayagiri hills in Orissa, India.
ARCHITECTURE
Ananda temple is a perfectly dimensioned stylistic structure, a fusion of Mon and Indian architectural styles and is the central monument built in the Pagan valley. It has been built with bricks and plaster depicting iconographic images in stones and plaques (terra-cotta glazed tiles) with the main purpose of educating the people of the region in the religious ethos of Theravada Buddhism and in accordance with the personal beliefs of the King Kyanzittha.
LAYOUT
The temple structure is in the form of a simple corridor. It has a central square of 53 metres; gabled porches project out by 17 m from each face of the square. The superstructure is 51 metres in height formed by decorated terraces. The total length of the temple from end to end is about 88 m. In the crucifix layout adopted for the temple, the main plinth over which two receding curvilinear roofs have been built followed by four receding terraces above it. The four terraces lead to the top, where it terminates in a small pagoda and an umbrella known as hti, which is the name of the top ornament found in almost all pagodas in Myanmar. The core part of the temple, at the centre of the terraces, is in the shape of a cube, which houses the four standing Buddha massive statues on its four faces, each of 9.5 metres height (above a 2.4 m high throne). The spire rises above this cubic structure. Two passages delimit the central cube, with the four sides of the cube; each face is decorated with a massive image of the Buddha. The four entrances are provided with teak wood carved doors in the interior and these entrances form a perfect cross or cruciform. A stupa finial crowns each entrance. Jataka scenes (life story of the Buddha – said to be sourced from Mon texts) are embossed over 554 terra cotta tiles that decorate the base, sides and terraces. Each niche, inside the four entrances of the cubical structure, form the sanctum where standing Buddhas, fully gilded and in different mudras or forms are deified and worshipped.The two circumambulatory passages have vaulted roof. In these inner passages, surrounding the central cubicle, sculptural ornamentation in the form of 80 large reliefs carved out of volcanic rocks, representing Buddha’s life from birth to death, are depicted. The two main passages have cross passages also, which provide the link between the porch and the standing images of the Buddha.The external walls of the temple are 12 m in height. They are adorned with fortified parapet walls. Each corner has a ringed pagoda.
BUDDHAS
The four standing Buddhas are adorned with gold leaf and each Buddha image faces a direction, from north to south, stated to represent attainment of a state of nirvana; each is given a specific name, Kassapa (in Pāli, it is the name of a Buddha, the third of the five Buddhas’ of the present kalpa (the Bhaddakappa or 'Fortunate Aeon'), and the sixth of the six Buddhas prior to the historical Buddha) – south facing, Kakusandha (in (Pāli) is the name of the twenty-fifth Buddha, the first of the five Buddhas of the present kalpa, and the fourth of the seven ancient Buddhas) – north facing, Konagamana (the name of the twenty-sixth Buddha, the second of the five Buddhas of the present era, and the fifth of the seven ancient Buddhas) – east facing, and Gotama facing west. Out of the four images, the images facing north and south are said to be original, of the Bagan-style depicting the dhammachakka mudra, a hand position symbolizing the Buddha's first sermon, while the other two images are new replacements, after the originals were destroyed by fires. All the four images are made of solid teak wood (some say that the southern image is made of a bronze alloy). The four Buddhas placed in the sanctum, called the "Buddhas of the modern age", give an indication of Buddha's "sense of the omnipresence through space and time".The original south facing Buddha (called the Kassapa) has a unique architectural display, as, when it is viewed from close quarters depicts a sad look. However, the same image viewed from a distance gives an expression of mirthfulness.The east and west facing Buddha images are made in the later Konbaung or Mandalay style. The east-facing image of Buddha (known as 'Kongamana') is shown holding, between the thumb and middle finger, a small nutlike sphere – a herb. This herb is said to symbolically represent the Buddha suggesting dhamma (Buddhist philosophy) as a cure for misery and distress. In this mudra, both arms hang at the sides with palms stretching out. This mudra is not seen in traditional Buddhist sculpture outside this temple.In the west-facing Buddha, titled Gotama, the abhaya mudra is displayed – with hands outstretched in the gesture of fearlessness. At the feet of this Buddha two life-size statues made in lacquer, representing the crowned figure of King Kyanzittha kneeling piously in prayer, and Shin Arahan, the Mon monk who converted the King into Theravada Buddhism (meaning "the Teaching of the Elders") and as a primate also crowned the king, are also displayed. The western portico also depicts two Buddha footprint symbols on pedestals. An inscription below the small image of the King states that the King perceived himself as a "bodhisattva, a cakkavattin and incarnation of Lord Vishnu".
PLAQUES
Plaques are a special feature in the temple complex, which depict jataka tales; each plaque made of glazed Terra-cotta tiles representing one story of the jataka. Plethora of plaques is seen on the temple walls and terraces (five numbers). These are: at the base of the structure extending, from south to west, there are 552 images of Mara’s marching warriors intending to attack Buddha, and also a procession of gods; west to the north entrance warriors are shown vanquished by supernatural powers of Buddha; southwest comer of the first terrace to the northern side of the third terrace display 537 plaques, each related to a specific story from Jataka tales; on the northern side of the second terrace up to the fifth terrace depictions are from Tey Mi Jataka; the fifth terrace depicts 547 plaques of stories of Vessantara Jataka in two parts, 537 plaques in the first tier and the second set above the first tier on the roof depict 375 plaques of the last ten jatakas, the Mahanipata; the last ten lives of the Buddha are depicted in plaques of green colour. There are depictions of camels on the plaques, suggesting the influence of trade routes on the region.
STONE IMAGES
The stone sculptures, in the outer vaulted corridors, are considered unique in Bagan. 1500 stone images (mostly unclear due to wear and tear) are seen inside the temple. The special images carved from a single rock (average size is 1.1 m high, 0.74 m broad and 0.30 m thick) are those that depict 80 episodes from Buddha's life. Also seen are forty episodes from the last life of the Lord Buddha, beginning with an image of Setaketu Deva to Prince Siddhartha peeping through the tapestry for a last look at his consort Yasodhara and his newborn son Rahula, before he left the palace for the life of recluse in the forest.
PAINTINGS
Wall paintings inside the prayer halls of the temple have been mostly white washed. Some of the paintings still discernible on the south-west column of the northern devotional hall have been restored by the Department of Archaeology of Myanmar. Some of the paintings seen in good condition are: on the walls and ceiling of the eastern devotional hall; the pictures of re-appeared Buddha, north of the statue of standing Buddhas, Arahats and lotus flowers; and floral designs on the western entrance.
OTHER STRUCTURES
Ananda Oakkyaung is simply a Monastery built with red bricks, located within the precincts of the Ananda Temple. It was built in 1137 AD. Paintings of the 18th century are seen in the walls of the monastery, which also have an inscription that attributes building of the monastery to three brothers. Shin Thuddhamma Linkara, a highly venerated monk lived here.
Tharabha Gate is the only surviving gate of the ancient Bagan city (previously known as Pagan); the Ananda temple is located to its southeast. Tharabar, a word derived from the Pali word "Sarabhanga", which literally means "shielded against arrows". Tharabar was one of the 12 gates of entry to the Pagan city built by King Pyinbya, in 849 AD. Some stucco engravings of Ogres are still seen on the gate. It is believed that two spirits protect it namely, the brother "Lord of the Great Mountain" on the left of the gate and the sister "Golden face" on the right side.
MUSEUM
A field museum has been established near the Ananda temple in Pagan. The purpose is to study the artefacts in the ambience of their original settings.
FESTIVALS
The temple is also home to an annual week-long festival that is held during the month of Pyahto (December to January). During the festival, 1000 monks perform continuous chanting of scriptures for 72 hours. Thousands of villagers from miles around set up encampments around the temple. On the morning of the full moon day, they offer gift bowls to the monks in attendance.
WIKIPEDIA
KABK Graduation Festival
Den Haag 2016
“Circumstances” consists of two installations: Circumstance #1 and #2. Circumstance #1 deals with saturation and stress. Circumstance #2 is about filtering feedback.
THESIS: Noise About What
There will always be noise. Its definitions claim a strong will to obstruct it, its omnipresence works as awkward condition around which our rationality has to find its way out, it leads to an indeterminacy which exalts its contrast with all the rest. Here I attempt to mould the extended concept of noise by rephrasing, reinterpreting and reacting to it. More extensively I argue of that noise is capable to embody the conflicts and parallelisms between rational and irrational cognition, it contains the clash between words and sensations. I consider my thesis being a summary of all the impressions, thus reflections, raised by the topic of noise within the research I have carried throughout my bachelor.
The Ananda Temple, located in Bagan, Myanmar is a Buddhist temple built in 1105 AD during the reign (1084–1113) of King Kyanzittha of the Pagan Dynasty. It is one of four surviving temples in Bagan. The temple layout is in a cruciform with several terraces leading to a small pagoda at the top covered by an umbrella known as hti, which is the name of the umbrella or top ornament found in almost all pagodas in Myanmar. The Buddhist temple houses four standing Buddhas, each one facing the cardinal direction of East, North, West and South. The temple is said to be an architectural wonder in a fusion of Mon and adopted Indian style of architecture. The impressive temple has also been titled the "Westminster Abbey of Burma". The temple has close similarity to the Pathothamya temple of the 10th–11th century, and is also known as “veritable museum of stones”.The temple was damaged in the earthquake of 1975. However, it has been fully restored and is well maintained by frequent painting and whitewashing of the walls. On the occasion of 900th anniversary of its construction celebrated in 1990 the temple spires were gilded. It is a highly revered temple of Bagan.
ETYMOLOGY
The name Ananda of the temple is derived from the Venerable Ananda, Buddha's first cousin, personal secretary, one of his many principal disciples and a devout attendant. It was once known as Ananta Temple, coming from the phrase 'ananta pinya' in Sanskrit, which translates as "endless wisdom". However, the word 'Ānanda' in Pali, Sanskrit as well as other Indian languages mean "bliss". It is a popular Buddhist and Hindu name. The attributes of the Buddha, his infinite wisdom "Anandapinnya in Burmese and Pali" is commemorated in its name 'Ananda'.
LEGEND
The legend associated with building of this temple ended in tragedy to the builders. Eight monks who approached the King Kyanzittha seeking alms gave a graphic description of the Nandamula Cave temple in the Himalayas where they had meditated. When the king invited them to the palace to hear more details, the monks invoked their meditative psychic skills and vividly explained to the King, the landscape of the place they had lived. The King, pleased with this show of their skills, requested the monks to build a temple in the middle of the Bagan plains creating cool conditions in the temple. After the monks completed the temple construction, the King, in order to retain the uniqueness of the temple, got the architects (monks) killed to ensure that another similar structure was not built by them anywhere else.You could only see it in Bagan.
HISTORY
History of this perfectly dimensioned temple structure built in 1105 is credited to King Kyanzittha. It denotes "the stylistic end of the Early Bagan period and the beginning of the Middle period". The timing of building this temple is considered as a culmination of religious education that began during the Pahothanya temple building activity in 1080 AD. The Theravada Buddhism adopted by the King motivated him to present the teachings of Buddha to his people in an accurate and a genuine way through the medium of this temple, to unite Burma under one flag and thus "creating mass religious enthusiasm". It has been inferred that the King, as the upholder of the Law wanted to convey his firm belief in the Buddhist doctrine according to his interpretation:
(He) shall purify (and) make straight, write down (and) establish all the holy scriptures. (He) shall proclaim (and) voice the Law, which is even as a resounding drum. (He) shall arouse all the people that are slumbering carelessly. (He) shall stand steadfast in the observance of the commandments at all times.
Through the unique iconographic depictions (in stone images, the numbered jataka plaques and the standing Buddha images), presented in the symmetrically planned layout of the Ananda temple was built by the King Kyanzittha to establish and convey his doctrine to his people in a vivid visual format.
It is said that the King who founded this temple became illustrious in the sphere of Buddhist architecture.
ARCHITECTURAL HISTORY
The architectural history of the temple has been widely analysed. While the Mon architecture of Burmese origin is noted, strong influence of Indian Architecture from many temples of Bengal and Orissa is very clear. In this regard archaeologist Duroiselle has made these observations: "There can be no doubt that the architects who planned and built the Ananda were Indians. Everything in this temple from Shikara to basement, as well as the numerous stone sculptures found in its corridors, and the terra-cotta plaques adorning its basement and terraces, bear the indubitable stamp of Indian genius and craftsmanship...In this sense we may take it, therefore, that the Ananda, though built in the Burmese capital, is an Indian temple." It is also said that the architecture of this temple greatly represents the Ananta cave temple in Udayagiri hills in Orissa, India.
ARCHITECTURE
Ananda temple is a perfectly dimensioned stylistic structure, a fusion of Mon and Indian architectural styles and is the central monument built in the Pagan valley. It has been built with bricks and plaster depicting iconographic images in stones and plaques (terra-cotta glazed tiles) with the main purpose of educating the people of the region in the religious ethos of Theravada Buddhism and in accordance with the personal beliefs of the King Kyanzittha.
LAYOUT
The temple structure is in the form of a simple corridor. It has a central square of 53 metres; gabled porches project out by 17 m from each face of the square. The superstructure is 51 metres in height formed by decorated terraces. The total length of the temple from end to end is about 88 m. In the crucifix layout adopted for the temple, the main plinth over which two receding curvilinear roofs have been built followed by four receding terraces above it. The four terraces lead to the top, where it terminates in a small pagoda and an umbrella known as hti, which is the name of the top ornament found in almost all pagodas in Myanmar. The core part of the temple, at the centre of the terraces, is in the shape of a cube, which houses the four standing Buddha massive statues on its four faces, each of 9.5 metres height (above a 2.4 m high throne). The spire rises above this cubic structure. Two passages delimit the central cube, with the four sides of the cube; each face is decorated with a massive image of the Buddha. The four entrances are provided with teak wood carved doors in the interior and these entrances form a perfect cross or cruciform. A stupa finial crowns each entrance. Jataka scenes (life story of the Buddha – said to be sourced from Mon texts) are embossed over 554 terra cotta tiles that decorate the base, sides and terraces. Each niche, inside the four entrances of the cubical structure, form the sanctum where standing Buddhas, fully gilded and in different mudras or forms are deified and worshipped.The two circumambulatory passages have vaulted roof. In these inner passages, surrounding the central cubicle, sculptural ornamentation in the form of 80 large reliefs carved out of volcanic rocks, representing Buddha’s life from birth to death, are depicted. The two main passages have cross passages also, which provide the link between the porch and the standing images of the Buddha.The external walls of the temple are 12 m in height. They are adorned with fortified parapet walls. Each corner has a ringed pagoda.
BUDDHAS
The four standing Buddhas are adorned with gold leaf and each Buddha image faces a direction, from north to south, stated to represent attainment of a state of nirvana; each is given a specific name, Kassapa (in Pāli, it is the name of a Buddha, the third of the five Buddhas’ of the present kalpa (the Bhaddakappa or 'Fortunate Aeon'), and the sixth of the six Buddhas prior to the historical Buddha) – south facing, Kakusandha (in (Pāli) is the name of the twenty-fifth Buddha, the first of the five Buddhas of the present kalpa, and the fourth of the seven ancient Buddhas) – north facing, Konagamana (the name of the twenty-sixth Buddha, the second of the five Buddhas of the present era, and the fifth of the seven ancient Buddhas) – east facing, and Gotama facing west. Out of the four images, the images facing north and south are said to be original, of the Bagan-style depicting the dhammachakka mudra, a hand position symbolizing the Buddha's first sermon, while the other two images are new replacements, after the originals were destroyed by fires. All the four images are made of solid teak wood (some say that the southern image is made of a bronze alloy). The four Buddhas placed in the sanctum, called the "Buddhas of the modern age", give an indication of Buddha's "sense of the omnipresence through space and time".The original south facing Buddha (called the Kassapa) has a unique architectural display, as, when it is viewed from close quarters depicts a sad look. However, the same image viewed from a distance gives an expression of mirthfulness.The east and west facing Buddha images are made in the later Konbaung or Mandalay style. The east-facing image of Buddha (known as 'Kongamana') is shown holding, between the thumb and middle finger, a small nutlike sphere – a herb. This herb is said to symbolically represent the Buddha suggesting dhamma (Buddhist philosophy) as a cure for misery and distress. In this mudra, both arms hang at the sides with palms stretching out. This mudra is not seen in traditional Buddhist sculpture outside this temple.In the west-facing Buddha, titled Gotama, the abhaya mudra is displayed – with hands outstretched in the gesture of fearlessness. At the feet of this Buddha two life-size statues made in lacquer, representing the crowned figure of King Kyanzittha kneeling piously in prayer, and Shin Arahan, the Mon monk who converted the King into Theravada Buddhism (meaning "the Teaching of the Elders") and as a primate also crowned the king, are also displayed. The western portico also depicts two Buddha footprint symbols on pedestals. An inscription below the small image of the King states that the King perceived himself as a "bodhisattva, a cakkavattin and incarnation of Lord Vishnu".
PLAQUES
Plaques are a special feature in the temple complex, which depict jataka tales; each plaque made of glazed Terra-cotta tiles representing one story of the jataka. Plethora of plaques is seen on the temple walls and terraces (five numbers). These are: at the base of the structure extending, from south to west, there are 552 images of Mara’s marching warriors intending to attack Buddha, and also a procession of gods; west to the north entrance warriors are shown vanquished by supernatural powers of Buddha; southwest comer of the first terrace to the northern side of the third terrace display 537 plaques, each related to a specific story from Jataka tales; on the northern side of the second terrace up to the fifth terrace depictions are from Tey Mi Jataka; the fifth terrace depicts 547 plaques of stories of Vessantara Jataka in two parts, 537 plaques in the first tier and the second set above the first tier on the roof depict 375 plaques of the last ten jatakas, the Mahanipata; the last ten lives of the Buddha are depicted in plaques of green colour. There are depictions of camels on the plaques, suggesting the influence of trade routes on the region.
STONE IMAGES
The stone sculptures, in the outer vaulted corridors, are considered unique in Bagan. 1500 stone images (mostly unclear due to wear and tear) are seen inside the temple. The special images carved from a single rock (average size is 1.1 m high, 0.74 m broad and 0.30 m thick) are those that depict 80 episodes from Buddha's life. Also seen are forty episodes from the last life of the Lord Buddha, beginning with an image of Setaketu Deva to Prince Siddhartha peeping through the tapestry for a last look at his consort Yasodhara and his newborn son Rahula, before he left the palace for the life of recluse in the forest.
PAINTINGS
Wall paintings inside the prayer halls of the temple have been mostly white washed. Some of the paintings still discernible on the south-west column of the northern devotional hall have been restored by the Department of Archaeology of Myanmar. Some of the paintings seen in good condition are: on the walls and ceiling of the eastern devotional hall; the pictures of re-appeared Buddha, north of the statue of standing Buddhas, Arahats and lotus flowers; and floral designs on the western entrance.
OTHER STRUCTURES
Ananda Oakkyaung is simply a Monastery built with red bricks, located within the precincts of the Ananda Temple. It was built in 1137 AD. Paintings of the 18th century are seen in the walls of the monastery, which also have an inscription that attributes building of the monastery to three brothers. Shin Thuddhamma Linkara, a highly venerated monk lived here.
Tharabha Gate is the only surviving gate of the ancient Bagan city (previously known as Pagan); the Ananda temple is located to its southeast. Tharabar, a word derived from the Pali word "Sarabhanga", which literally means "shielded against arrows". Tharabar was one of the 12 gates of entry to the Pagan city built by King Pyinbya, in 849 AD. Some stucco engravings of Ogres are still seen on the gate. It is believed that two spirits protect it namely, the brother "Lord of the Great Mountain" on the left of the gate and the sister "Golden face" on the right side.
MUSEUM
A field museum has been established near the Ananda temple in Pagan. The purpose is to study the artefacts in the ambience of their original settings.
FESTIVALS
The temple is also home to an annual week-long festival that is held during the month of Pyahto (December to January). During the festival, 1000 monks perform continuous chanting of scriptures for 72 hours. Thousands of villagers from miles around set up encampments around the temple. On the morning of the full moon day, they offer gift bowls to the monks in attendance.
WIKIPEDIA
September 2008
Costa Rican Caterpillars – Cryptic, Caustic (sometimes) and Crucial to the Environment
Change one thing and you may change everything. It could be one of the by-laws of a rainforest ecosystem.
"Try and Find Me!" A cryptic Adelpha sp. (Nympahalidae) caterpillar. Photo courtesy of H. Garcia Lopez
Grant Gentry examines caterpillar leaf damage.
Caterpillar leaf damage.
Caught in the Act - Peacock Caterpillar Apatelodidae
Want proof? Ask the intrepid team of tropical entomologist Grant Gentry (Samford University, AL) and Lee Dyer (University of Nevada in Reno). They study caterpillars and the species that feed on them, in the rainforests of Costa Rica.
Dyer observed one such domino effect by simply adding some beetles to a pepper plant. “There’s the plant itself, and then there’s these little caterpillars that can actually kill the plant. And then there are these ants that live inside the plant that kill the caterpillars. And then there's a beetle that kills the ants. The experiments that we did, for the most part involved adding beetles to patches of plants where these beetles didn't exist. When we did that what happened is they suppressed populations of ants, which normally suppress the caterpillars. So with the ants gone, caterpillar populations exploded and the leaf biomass declined really quickly of this plant.” Having eaten through the pepper plants, the caterpillars moved on to other foliage, including seedlings of what might have become 100-foot trees.
To appreciate ecological diversity, look no further than the ubiquitous caterpillar. Worldwide, there are about 170,000 unique caterpillar species. Dyer and Gentry say they discover at least one new caterpillar each season they spend in the rainforest. Caterpillars are the wormlike larvae of butterflies and moths, and they’re voracious eaters of leaves. Despite their omnipresence, though, actually finding these critters can be tricky. During daylight hours in particular, caterpillars are often in hiding from wasps, flies, and other predators. “Very often they’ll eat and run, says Gentry. “So when you see (some leaf damage) you want to look at some leaves around it. And then I would suggest looking along the stems, and along the trunk, and... down around the base of the tree. And very often, you’ll find them hiding down there.”
Hiding from wasps is a smart move, considering the gruesome way in which these insects can cannibalize a caterpillar. Wasps use what’s called an ovipositor, kind of like an on-board syringe, to inject caterpillars with wasp eggs. When these eggs hatch inside the caterpillar, wasp larvae parasitize their ill-fated hosts. “The larva consumes important tissue inside the caterpillar,” Dyer explains, “and they grow along with the caterpillar. As the caterpillar is eating, the wasp larva is eating. But then when they get old enough, they need to pupate. Then they eat everything. They eat the brain; they eat the heart; they eat all of the insides of the caterpillar. Sometimes literally thousands of them will come popping out of a caterpillar.”
Parasitoids are not all doom and gloom for the wider ecosystem, however. If it weren’t for caterpillar-inhibitors like these, not much would stand between forest foliage and the relentless onslaught of countless caterpillars.
Hiding is not the caterpillar’s only defense, however. Some species are “visually cryptic,” meaning their coloring camouflages them within their surroundings. Others are “behaviorally cryptic,” in that they mimic the movement (or stillness) of the things around them. Caterpillars can also be quite toxic, possessing an arsenal of chemicals to keep would-be attackers (and scientists) at bay. Gentry recalls when Dyer handled a well-armed individual. “It was bright day-glow green. It had a big patch on its front that looked like a giant ant’s head. And Lee’s letting it crawl on him and kind of poking at it. And all of a sudden it sort of explodes in his hand. His hand was just coated with this stuff that started to burn.”
Most caterpillars in the US don’t sting – or explode with toxic spray – but always best to proceed with caution when handling an unfamiliar species!
If you’re interested in participating in caterpillar research in Costa Rica, click here!
See what Jim Metzner has to say about searching for Costa Rican caterpillars! Click here to read his blog.
Links to related stories:
Science Diary: Caterpillars - Many Types
Science Diary: Caterpillars - Alien
Science Diary: Caterpillars - Parasitoids
Science Diary: Caterpillars - Secrets of Finding
Science Diary: Caterpillars - Microcosm
Science Diary: Caterpillars - Interactions
Science Diary: Caterpillars - Importance of Diversity
Science Diary: Caterpillars - Stingers
Science Diary: Caterpillars - Cryptic
Science Diary: Caterpillars - Frass Thrower
Les voitures américaines de Cuba, un trésor du patrimoine national.
J’ai visité Cuba en 2001 et j’ai été fasciné par la débrouillardise des Cubains, en particulier pour faire face à l’embargo. L’importation de véhicules par des particuliers était interdite depuis le début des années 60, à de rares exceptions près, ce qui a créé à Cuba un curieux paysage automobile où se côtoient les Américaines des années 50, les Lada, les Fiat Polsky et Moskovich importées d’URSS et de Pologne dans les années 70 et 80 et les véhicules modernes, souvent asiatiques, importés par l’Etat.
Pourquoi y a-t-il autant de ces voitures à Cuba?
Une des premières choses que l’on constate en arrivant à Cuba, c’est omniprésence de ces vieilles voitures américaines, appelées “carros americanos“. Au départ, elles ont été abandonnées par les américains lors de la révolution Cubaine et de la chute du gouvernement pro-américain en 1959.
Un embargo sur l’île empêche d’avoir accès à des pièces de rechange. Les Cubains doivent alors tout faire pour les préserver. Ils deviennent des pros de la mécano de ces voitures, utilisant une fois de plus leur système D très développé.
Comme elles étaient les seules voitures disponibles à l’époque et qu’aujourd’hui l’achat d’une autre voiture reviendrait à 50 ans de salaire, ils les entretiennent religieusement.
A l’époque, Un dentiste (payé par l’état) gagnait 20 € / mois et un instituteur gagnait 30 € / mois, on comprend alors que les Cubains ont appris à bricoler et réussir à faire rouler leurs vieilles voitures US jusqu’à maintenant. Ces voitures cubaines atteignent un chiffre au compteur parfois irréel; 800 000 miles voir 1 000 000 de miles parcourus. De quoi rendre jaloux nos modèles actuels qui dépassent rarement les 300 000 km.
Beaucoup de ces voitures semblent “tunées” (jantes alu par exemple), d’autres ont des suspensions bien étranges ou des moteurs Diesel, ce qui est assez surprenant.
Les Cubains sont des “inventivos”, des gens débrouillards. Ce sont des mécanos inventifs qui n’hésiteront pas à installer des pistons d’une marque dans les blocs-cylindres d’une autre marque afin de faire fonctionner leur vieille américaine.
Le Diesel s’est imposé (les mécaniques sont russes ou asiatiques) en raison du prix exorbitant de l’essence (en provenance principalement du Venezuela), L’Europe s’inquiète justement des émissions de particules fines, mais à Cuba, en 2001, les particules de carbone étaient particulièrement grosses.
En 2013, faute de tout chiffre officiel sur le parc automobile cubain, les spécialistes estiment à environ 60.000 le nombre de voitures américaines qui circulent dans l’île, soit 30% du parc.
L’importation de véhicules, autorisée depuis 2013, provoque une lente cure de jouvence sur le parc automobile car les taxes d’importation sont très élevées. Les prix des véhicules importés doivent s’aligner sur ceux du marché cubain. En raison de l’étroitesse de ce marché, les prix des voitures à Cuba ont atteint des sommets inimaginables. Une simple Lada en bon état de marche coûte environ 12.000 dollars, à peu près l’équivalent d’une Ford 1957 qui fait le taxi depuis des décennies.
Ainsi, une Cadillac décapotable rutilante qui promène les touristes sur le front de mer de La Havane, peut coûter jusqu’à 80.000 dollars, voire plus si elle fait partie des automobiles de collection qui s’affichent occasionnellement dans des expositions.
Un trésor en perdition ?
Cuba est un musée à ciel ouvert de voitures américaines. Cependant, Les Cubains commencent à ne plus avoir les moyens de les faire rouler. Certains revendent leur belle à l’étranger. Ceux qui continuent proposent des balades aux touristes en tant que taxi. Embarquer dans un taxi cubain est une expérience en soi.
J’ai parcouru les 150 km qui séparent Vinales de La Havane.
À la manière cubaine; six dans le véhicule, entassés les uns sur les autres. Le confort est, disons-le, assez rudimentaire. Je ne crois pas que les suspensions de l’époque soient de la même qualité que celles d’aujourd’hui! J’ai passé le trajet avec les genoux dans le tableau de bord, à sentir les ressorts en gros métal du siège défoncé et à me taper la tête sur le plafond.
Voilà. Nous comprenons donc mieux la raison pour laquelle nous rencontrons tant de belles voitures US partout sur l’île. Nous pensions que cela n’existait que pour le fun et la nostalgie. Au final c’était une nécessité pour ce peuple, le seul moyen de se déplacer si on veut quelque chose de plus rapide que le cheval ou le vélo.
En tant que touristes, juste spectateurs de cette situation, nous devons avouer notre intense plaisir à les voir et les photographier.
Les Cubains sont conscients du trésor que constitue ce parc de vieilles voitures américaines. Comme il est vulnérable pourtant.
American cars from Cuba, a national heritage treasure.
I visited Cuba in 2001 and I was fascinated by the resourcefulness of Cubans, especially to deal with the embargo. The importation of vehicles by private individuals had been banned since the beginning of the 1960s, with rare exceptions, which created in Cuba a curious automotive landscape where Americans of the 1950s, Lada, Fiat Polsky and Moskovich rub shoulders. imported from the USSR and Poland in the 1970s and 1980s and modern, often Asian, imported by the state.
Why are there so many cars in Cuba?
One of the first things we notice when we arrive in Cuba is the omnipresence of these old american cars, called "carros americanos". Initially, they were abandoned by the Americans during the Cuban Revolution and the fall of the pro-American government in 1959.
An embargo on the island prevents access to spare parts. Cubans must do everything to preserve them. They become pros of the mechanics of these cars, using once again their highly developed D system.
As they were the only cars available at the time and today the purchase of another car would return to 50 years salary, they maintain them religiously.
At the time, a dentist (paid by the state) earned 20 € / month and a teacher earned 30 € / month, then we understand that Cubans learned to tinker and succeed in rolling their old US cars up now. These Cuban cars reach a number on the counter sometimes unreal; 800,000 miles see 1,000,000 miles traveled. What to make jealous our current models that rarely exceed 300 000 km.
Many of these cars seem "tuned" (aluminum rims for example), others have very strange suspensions or diesel engines, which is quite surprising.
Cubans are "inventivos", resourceful people. They are inventive mechanics who will not hesitate to install pistons of a brand in the cylinder blocks of another brand in order to operate their old American
Diesel has emerged (the mechanics are Russian or Asian) because of the exorbitant price of gasoline (coming mainly from Venezuela), Europe is worried just fine particle emissions, but in Cuba in 2001 carbon particles were particularly large.
In 2013, for lack of any official figure on the Cuban fleet, experts estimate that about 60,000 American cars circulating on the island, or 30% of the park.
The import of vehicles, authorized since 2013, causes a slow makeover on the car fleet because import taxes are very high. The prices of imported vehicles must be in line with those of the Cuban market. Due to the narrowness of this market, car prices in Cuba have reached unimaginable heights. A simple Lada in good working order costs about $ 12,000, about the equivalent of a 1957 Ford that has been taxiing for decades.
For example, a gleaming convertible Cadillac that takes tourists on the waterfront of Havana can cost up to $ 80,000 or more if it is part of the collector cars that occasionally appear in exhibitions.
A treasure in perdition?
Cuba is an open-air museum of American cars. However, Cubans are starting to lose the ability to roll them. Some resell their beautiful abroad. Those who continue offer rides to tourists as a taxi. Embark on a Cuban taxi is an experience in itself.
I traveled the 150 km that separates Vinales from Havana.
In the Cuban way; six in the vehicle, piled on top of each other. Comfort is, let's say it, rather rudimentary. I do not believe that the suspensions of the time are of the same quality as those of today! I made the trip with my knees in the dashboard, feeling the thick metal springs of the smashed seat and banging my head on the ceiling.
Here. So we better understand why we meet so many beautiful US cars all over the island. We thought it only existed for fun and nostalgia. In the end it was a necessity for this people, the only way to move if you want something faster than the horse or the bike.
As tourists, just spectators of this situation, we must admit our intense pleasure in seeing them and photographing them.
Cubans are aware of the treasure of this park of old American cars. How vulnerable he is yet
To My Very Dear Friend as well as My First Team-Mate in 1001 Nights' Groups!!!
***VERY***HAPPY***BIRTHDAY***ALEXANDRA***
C'est après la merveilleuse conférence de Jean-Yves Leloup
que le phare du port de Morges m'a offert cette vision...
Ecouter Jean-Yves Leloup :
La conférence, événement DECLIC & Cie...
The Ananda Temple, located in Bagan, Myanmar is a Buddhist temple built in 1105 AD during the reign (1084–1113) of King Kyanzittha of the Pagan Dynasty. It is one of four surviving temples in Bagan. The temple layout is in a cruciform with several terraces leading to a small pagoda at the top covered by an umbrella known as hti, which is the name of the umbrella or top ornament found in almost all pagodas in Myanmar. The Buddhist temple houses four standing Buddhas, each one facing the cardinal direction of East, North, West and South. The temple is said to be an architectural wonder in a fusion of Mon and adopted Indian style of architecture. The impressive temple has also been titled the "Westminster Abbey of Burma". The temple has close similarity to the Pathothamya temple of the 10th–11th century, and is also known as “veritable museum of stones”.The temple was damaged in the earthquake of 1975. However, it has been fully restored and is well maintained by frequent painting and whitewashing of the walls. On the occasion of 900th anniversary of its construction celebrated in 1990 the temple spires were gilded. It is a highly revered temple of Bagan.
ETYMOLOGY
The name Ananda of the temple is derived from the Venerable Ananda, Buddha's first cousin, personal secretary, one of his many principal disciples and a devout attendant. It was once known as Ananta Temple, coming from the phrase 'ananta pinya' in Sanskrit, which translates as "endless wisdom". However, the word 'Ānanda' in Pali, Sanskrit as well as other Indian languages mean "bliss". It is a popular Buddhist and Hindu name. The attributes of the Buddha, his infinite wisdom "Anandapinnya in Burmese and Pali" is commemorated in its name 'Ananda'.
LEGEND
The legend associated with building of this temple ended in tragedy to the builders. Eight monks who approached the King Kyanzittha seeking alms gave a graphic description of the Nandamula Cave temple in the Himalayas where they had meditated. When the king invited them to the palace to hear more details, the monks invoked their meditative psychic skills and vividly explained to the King, the landscape of the place they had lived. The King, pleased with this show of their skills, requested the monks to build a temple in the middle of the Bagan plains creating cool conditions in the temple. After the monks completed the temple construction, the King, in order to retain the uniqueness of the temple, got the architects (monks) killed to ensure that another similar structure was not built by them anywhere else.You could only see it in Bagan.
HISTORY
History of this perfectly dimensioned temple structure built in 1105 is credited to King Kyanzittha. It denotes "the stylistic end of the Early Bagan period and the beginning of the Middle period". The timing of building this temple is considered as a culmination of religious education that began during the Pahothanya temple building activity in 1080 AD. The Theravada Buddhism adopted by the King motivated him to present the teachings of Buddha to his people in an accurate and a genuine way through the medium of this temple, to unite Burma under one flag and thus "creating mass religious enthusiasm". It has been inferred that the King, as the upholder of the Law wanted to convey his firm belief in the Buddhist doctrine according to his interpretation:
(He) shall purify (and) make straight, write down (and) establish all the holy scriptures. (He) shall proclaim (and) voice the Law, which is even as a resounding drum. (He) shall arouse all the people that are slumbering carelessly. (He) shall stand steadfast in the observance of the commandments at all times.
Through the unique iconographic depictions (in stone images, the numbered jataka plaques and the standing Buddha images), presented in the symmetrically planned layout of the Ananda temple was built by the King Kyanzittha to establish and convey his doctrine to his people in a vivid visual format.
It is said that the King who founded this temple became illustrious in the sphere of Buddhist architecture.
ARCHITECTURAL HISTORY
The architectural history of the temple has been widely analysed. While the Mon architecture of Burmese origin is noted, strong influence of Indian Architecture from many temples of Bengal and Orissa is very clear. In this regard archaeologist Duroiselle has made these observations: "There can be no doubt that the architects who planned and built the Ananda were Indians. Everything in this temple from Shikara to basement, as well as the numerous stone sculptures found in its corridors, and the terra-cotta plaques adorning its basement and terraces, bear the indubitable stamp of Indian genius and craftsmanship...In this sense we may take it, therefore, that the Ananda, though built in the Burmese capital, is an Indian temple." It is also said that the architecture of this temple greatly represents the Ananta cave temple in Udayagiri hills in Orissa, India.
ARCHITECTURE
Ananda temple is a perfectly dimensioned stylistic structure, a fusion of Mon and Indian architectural styles and is the central monument built in the Pagan valley. It has been built with bricks and plaster depicting iconographic images in stones and plaques (terra-cotta glazed tiles) with the main purpose of educating the people of the region in the religious ethos of Theravada Buddhism and in accordance with the personal beliefs of the King Kyanzittha.
LAYOUT
The temple structure is in the form of a simple corridor. It has a central square of 53 metres; gabled porches project out by 17 m from each face of the square. The superstructure is 51 metres in height formed by decorated terraces. The total length of the temple from end to end is about 88 m. In the crucifix layout adopted for the temple, the main plinth over which two receding curvilinear roofs have been built followed by four receding terraces above it. The four terraces lead to the top, where it terminates in a small pagoda and an umbrella known as hti, which is the name of the top ornament found in almost all pagodas in Myanmar. The core part of the temple, at the centre of the terraces, is in the shape of a cube, which houses the four standing Buddha massive statues on its four faces, each of 9.5 metres height (above a 2.4 m high throne). The spire rises above this cubic structure. Two passages delimit the central cube, with the four sides of the cube; each face is decorated with a massive image of the Buddha. The four entrances are provided with teak wood carved doors in the interior and these entrances form a perfect cross or cruciform. A stupa finial crowns each entrance. Jataka scenes (life story of the Buddha – said to be sourced from Mon texts) are embossed over 554 terra cotta tiles that decorate the base, sides and terraces. Each niche, inside the four entrances of the cubical structure, form the sanctum where standing Buddhas, fully gilded and in different mudras or forms are deified and worshipped.The two circumambulatory passages have vaulted roof. In these inner passages, surrounding the central cubicle, sculptural ornamentation in the form of 80 large reliefs carved out of volcanic rocks, representing Buddha’s life from birth to death, are depicted. The two main passages have cross passages also, which provide the link between the porch and the standing images of the Buddha.The external walls of the temple are 12 m in height. They are adorned with fortified parapet walls. Each corner has a ringed pagoda.
BUDDHAS
The four standing Buddhas are adorned with gold leaf and each Buddha image faces a direction, from north to south, stated to represent attainment of a state of nirvana; each is given a specific name, Kassapa (in Pāli, it is the name of a Buddha, the third of the five Buddhas’ of the present kalpa (the Bhaddakappa or 'Fortunate Aeon'), and the sixth of the six Buddhas prior to the historical Buddha) – south facing, Kakusandha (in (Pāli) is the name of the twenty-fifth Buddha, the first of the five Buddhas of the present kalpa, and the fourth of the seven ancient Buddhas) – north facing, Konagamana (the name of the twenty-sixth Buddha, the second of the five Buddhas of the present era, and the fifth of the seven ancient Buddhas) – east facing, and Gotama facing west. Out of the four images, the images facing north and south are said to be original, of the Bagan-style depicting the dhammachakka mudra, a hand position symbolizing the Buddha's first sermon, while the other two images are new replacements, after the originals were destroyed by fires. All the four images are made of solid teak wood (some say that the southern image is made of a bronze alloy). The four Buddhas placed in the sanctum, called the "Buddhas of the modern age", give an indication of Buddha's "sense of the omnipresence through space and time".The original south facing Buddha (called the Kassapa) has a unique architectural display, as, when it is viewed from close quarters depicts a sad look. However, the same image viewed from a distance gives an expression of mirthfulness.The east and west facing Buddha images are made in the later Konbaung or Mandalay style. The east-facing image of Buddha (known as 'Kongamana') is shown holding, between the thumb and middle finger, a small nutlike sphere – a herb. This herb is said to symbolically represent the Buddha suggesting dhamma (Buddhist philosophy) as a cure for misery and distress. In this mudra, both arms hang at the sides with palms stretching out. This mudra is not seen in traditional Buddhist sculpture outside this temple.In the west-facing Buddha, titled Gotama, the abhaya mudra is displayed – with hands outstretched in the gesture of fearlessness. At the feet of this Buddha two life-size statues made in lacquer, representing the crowned figure of King Kyanzittha kneeling piously in prayer, and Shin Arahan, the Mon monk who converted the King into Theravada Buddhism (meaning "the Teaching of the Elders") and as a primate also crowned the king, are also displayed. The western portico also depicts two Buddha footprint symbols on pedestals. An inscription below the small image of the King states that the King perceived himself as a "bodhisattva, a cakkavattin and incarnation of Lord Vishnu".
PLAQUES
Plaques are a special feature in the temple complex, which depict jataka tales; each plaque made of glazed Terra-cotta tiles representing one story of the jataka. Plethora of plaques is seen on the temple walls and terraces (five numbers). These are: at the base of the structure extending, from south to west, there are 552 images of Mara’s marching warriors intending to attack Buddha, and also a procession of gods; west to the north entrance warriors are shown vanquished by supernatural powers of Buddha; southwest comer of the first terrace to the northern side of the third terrace display 537 plaques, each related to a specific story from Jataka tales; on the northern side of the second terrace up to the fifth terrace depictions are from Tey Mi Jataka; the fifth terrace depicts 547 plaques of stories of Vessantara Jataka in two parts, 537 plaques in the first tier and the second set above the first tier on the roof depict 375 plaques of the last ten jatakas, the Mahanipata; the last ten lives of the Buddha are depicted in plaques of green colour. There are depictions of camels on the plaques, suggesting the influence of trade routes on the region.
STONE IMAGES
The stone sculptures, in the outer vaulted corridors, are considered unique in Bagan. 1500 stone images (mostly unclear due to wear and tear) are seen inside the temple. The special images carved from a single rock (average size is 1.1 m high, 0.74 m broad and 0.30 m thick) are those that depict 80 episodes from Buddha's life. Also seen are forty episodes from the last life of the Lord Buddha, beginning with an image of Setaketu Deva to Prince Siddhartha peeping through the tapestry for a last look at his consort Yasodhara and his newborn son Rahula, before he left the palace for the life of recluse in the forest.
PAINTINGS
Wall paintings inside the prayer halls of the temple have been mostly white washed. Some of the paintings still discernible on the south-west column of the northern devotional hall have been restored by the Department of Archaeology of Myanmar. Some of the paintings seen in good condition are: on the walls and ceiling of the eastern devotional hall; the pictures of re-appeared Buddha, north of the statue of standing Buddhas, Arahats and lotus flowers; and floral designs on the western entrance.
OTHER STRUCTURES
Ananda Oakkyaung is simply a Monastery built with red bricks, located within the precincts of the Ananda Temple. It was built in 1137 AD. Paintings of the 18th century are seen in the walls of the monastery, which also have an inscription that attributes building of the monastery to three brothers. Shin Thuddhamma Linkara, a highly venerated monk lived here.
Tharabha Gate is the only surviving gate of the ancient Bagan city (previously known as Pagan); the Ananda temple is located to its southeast. Tharabar, a word derived from the Pali word "Sarabhanga", which literally means "shielded against arrows". Tharabar was one of the 12 gates of entry to the Pagan city built by King Pyinbya, in 849 AD. Some stucco engravings of Ogres are still seen on the gate. It is believed that two spirits protect it namely, the brother "Lord of the Great Mountain" on the left of the gate and the sister "Golden face" on the right side.
MUSEUM
A field museum has been established near the Ananda temple in Pagan. The purpose is to study the artefacts in the ambience of their original settings.
FESTIVALS
The temple is also home to an annual week-long festival that is held during the month of Pyahto (December to January). During the festival, 1000 monks perform continuous chanting of scriptures for 72 hours. Thousands of villagers from miles around set up encampments around the temple. On the morning of the full moon day, they offer gift bowls to the monks in attendance.
WIKIPEDIA
This crumbling wooden fence in remote western Marin county is known to be the last standing evidence of the old Byrne Ranch, which once spanned almost 1300 acres and held 25,000 head of cattle, at its peak, 140 years ago. The alternately windswept, sun-baked, and fog-blanketed granite hills and chaparral valleys in this area may never have been the best place for that many cattle, but to Dillworth T. and Percy H. Byrne, it was their tenuous, short-lived toehold on a new life.
The brothers were Confederate Army veterans and survivors of the Second Battle of Bull Run, under the command of James Longstreet--an experience that, by all accounts, left both men so mentally scared, that at the conclusion of the war, they sold their land in Macon county, Georgia, and headed as far West as they could go.
They established the ranch by forming a strong rapport with a remnant band of Bodega Bay Miwok peoples, who referred to the area as Olema-loke, and whom they hired in large numbers to manage the herd, which was primarily Hereford cattle, mixed with cows the Miwok had been raising independently.
Despite damp soil conditions, the ranch thrived for about a decade and a half, and the herd grew in size considerably. Both men married, and by the 14th year, they had both built homes on the property--which may have been the start of their undoing. Unable to escape the persistent, horrendous smell and ever-thickening clouds of black flies, the men frequently drank to excess and neglected their business. They were abusive to the animals for sport, and many of their hired hands deserted them for other work. Their children were in continuous poor health. As their reputations as gentlemen, godly citizens, and competent ranchers declined, their wives clamored to abandon the houses and return to the cities nearby. With insufficient drainage in the clay soils, in the rainy winter of 1884, hoof-rot took hold and quickly spread through the population. Then came the episode locals still refer to as "The Insurrection."
One morning in February, unseen in the dense fog, the herd broke through the fencing on the northeast side of the ranch. The rush of bulls and cows that followed trampled longer and longer sections of the fence, whose posts had rotted out after years in the damp soil. The cattle moved in great numbers upon the two flimsy houses, and in the crush, easily pushed them off of their foundations and to the ground. Tragically, their silence and speed took the families by surprise.
It was three days before the people in nearby Fairfax Station became suspicious that something was wrong. Cows bearing the Byrne brand steadily wandered into town and could be seen grazing on every open patch of land. Nobody had heard from the families or their staff, so the town formed a group to ride up to the ranch to investigate. The only survivor was a ten year old Dill Byrne Jr. who made it half way to town, shoeless, starving, and half-clad before he was rescued. He had been in an outhouse at the time the herd moved upon the houses, and he barely escaped with his life. The houses were a total loss, and unapproachable for days due to the angry mob of loose cows, thick with flies, that had surrounded them and stood their ground. Ultimately, the Byrne family remains were never recovered. Fearing the cattle, the people allowed them to disperse on their own.
From that time forward, no butcher for 100 miles would strike down a Byrne-branded cow-- despite their great numbers, and omnipresence along roads, meadows, and lakesides. A solemn covenant of mutual respect overlaying fear, as forms between jailers and the released, took hold in the region, and became part of the colorful lore that lives to today.
--"Little Known History of West Marin," Clyde Publishing, 1934.
**Itmann Company Store and Office** - National Register of Historic Places Ref # 90001775, date listed 11/28/1990
WV 10/16
Itmann, WV (Wyoming County)
The Itmann Company Store and Office is a rough-faced native sandstone building constructed between 1923 and 1925. Situated on approximately 1.75 acres of land, this detached, commercial building reflects elements of the Classical Revival style.
West Virginia, in particular its southernmost part, contains vast quantities of high quality coal whose attraction to entrepreneurs profoundly changed the history of the state after serious exploitation of the mineral began in the late nineteenth century. At that time, a few small towns dotted the landscape, but most of the sparse popxalation lived an agricultural and relatively isolated existence in the steep hills and narrow hollows characteristic of West Virginia. As a result, the creation of towns was necessary to support the mining families. Houses, schools, churches, and other buildings were erected by the coal companies who had acquired title or lease to the land in and around the new towns. At the center was the company store, which housed many of the important functions of the town and represented the omnipresence of the company in the mining town.
Itmann developed somewhat later than many company towns, but repeated this pattern. Although located only a few miles from Mullens and the Wyoming county seat at Pineville, the Itmann area was, until 1916, wilderness and vacant farmland, penetrated only by a narrow, rough, dirt road. That year, the Pocahontas Fuel Company acquired a lease to over 1,000 acres of land along the Guyandotte River, and the mining town of Itmann, named in honor of the company's president I. T. Mann, was built. Pre-cut frame houses were quickly erected. Soon, there were other frame buildings: two company stores, a theater, and two schools, one for whites and one for blacks. In the early 1920s, a brick school replaced the white school, and in 1925, the nominated property replaced the original stores. (1)
References (1) NRHP Nomination Form s3.amazonaws.com/NARAprodstorage/lz/electronic-records/rg...
"The American Cemetery at Colleville-sur- Mer is situated on the top of the cliff overlooking the famous Omaha Beach. The cemetery, 172 acres in extent, is one of fourteen American World War II Cemeteries constructed on foreign soil. Beyond the reception building, you will see a magnificent semi-circular memorial. Centered in the open arc of the memorial is a bronze statue which represents “The Spirit of American Youth rising from the waves”. In the extension of the ornamental lake there is a central path leading to the 10 grave plots where 9 387 soldiers are buried among which are 4 women and 307 unknown soldiers.
The crosses are oriented Westwards, towards their native land. The precisely aligned headstones against the immaculately maintained emerald green lawn and the omnipresence of the sea convey an unforgettable feeling of peace and serenity. At the crossing of the main paths laid in the form of a Latin Cross, the Chapel shelters a black marble altar on which is the inscription : “I give them eternal life and they shall never perish”. In the garden of the missing located behind the memorial is a semi-circular wall containing the names of 1 557 missing in the region.
The little haven of verdure invites you to meditation and memory. The Normandy American Cemetery is maintained by the American Battle Monuments Commission (ABMC), an independent agency created in 1923 by the Congress of the United States of America and attached to the executive branch of the US Gouvernment. The Commission is responsible for commemorating the services and achievements of the United States Armed Forces through the execution of suitable memory shrines, for designing, constructing, operating and maintaining permanent US military cemeteries and memorials in foreign countries. No one enters the Colleville Cemetery by chance, it must be a voluntary process. The visitor prepares himself to penetrate with attention and contemplation a piece of United States in France."
www.musee-memorial-omaha.com/en/partenaire/american-cemet...
www.abmc.gov/cemeteries-memorials/europe/normandy-america...
"Located between Arromanches and Grandcamp Maisy, on the Normandy coast, the Normandy American Cemetery and Memorial is a haven of peace which encourages contemplation. Here, in a beautifully green space perched upon a cliff overlooking Omaha Beach, about 10,000 perfectly aligned white crosses point towards America. In fact, within 173 acres, the cemetery of Omaha gives a home to the fallen American soldiers who sacrificed their lives in the name of freedom during World War II, namely the first episode of the battle of Normandy, “Operation Overlord” which commenced on 6th June 1944.
As well as this cemetery, the Omaha Beach site – a codename for one of the 5 ally landing sectors – is home to a semi-circle memorial, where at the centre is a bronze statue titled The Spirit of American Youth Rising from the Waves. A chapel and orientation table stand just a stone’s throw away, pointing towards the beaches where the allied forces landed in 1944. Discover the museum here which puts into perspective the daily life of these soldiers in France, who fought for liberty. Film, reconstitutions, uniform collections, weapons and vehicles will throw you into the heart of the history of the Normandy landings.
Outside of Omaha Beach, the landing beaches of Sword Beach, Juno Beach, Gold Beach and Utah Beach were the centre stage for the largest airborne military operation in history. Amongst these places of remembrance, Omaha Beach is the place where The Allies lost the majority of their troops. It is also a small corner of America on French turf: given to the US, these Normand territories are managed by the American Battle Monuments Commission."
us.france.fr/en/discover/normandy-visit-omaha-beach-ameri...
...with the johnny-jump-ups I stopped to look at,
last week, in a plot by the sidewalk: weedily prolific
common garden perennial whose lineage goes back to
the bi- or tri-colored native field pansy of Europe:
ancestor of the cloned ocher and aubergine, the cream-white,
the masked motley, the immaculate lilac-blue of the pansies
that thrive in the tended winter plots of tidewater Virginia,
where in spring the cutover fields at the timber’s edge,
away from the boxwood and magnolia alleys, are populous
with an indigenous, white, just faintly suffused-with-violet
first cousin: a link with what, among the hollows of the
great dunes of Holland, out of reach of the slide and hurl
of the North Sea breakers, I found growing a summer ago—a
field pansy tinged not violet but pink, sometimes approaching
the hue of the bell of a foxglove: a gathering, a proliferation
on a scale that, for all its unobtrusiveness, seems to be
worldwide, of what I don’t know how to read except as an
urge to give pleasure: a scale that may, for all our fazed
dubiety, indeed be universal. I know I’m leaving something out
when I write of this omnipresence of something like eagerness,
this gushing insouciance that appears at the same time capable
of an all but infinite particularity: sedulous, patient, though
in the end (so far as anyone can see) without consequence.
What is consequence? What difference to the minutiae
of that seeming inconsequence that’s called beauty
add up to?...
The Field Pansy
Amy Clampitt
1920-1994
"The American Cemetery at Colleville-sur- Mer is situated on the top of the cliff overlooking the famous Omaha Beach. The cemetery, 172 acres in extent, is one of fourteen American World War II Cemeteries constructed on foreign soil. Beyond the reception building, you will see a magnificent semi-circular memorial. Centered in the open arc of the memorial is a bronze statue which represents “The Spirit of American Youth rising from the waves”. In the extension of the ornamental lake there is a central path leading to the 10 grave plots where 9 387 soldiers are buried among which are 4 women and 307 unknown soldiers.
The crosses are oriented Westwards, towards their native land. The precisely aligned headstones against the immaculately maintained emerald green lawn and the omnipresence of the sea convey an unforgettable feeling of peace and serenity. At the crossing of the main paths laid in the form of a Latin Cross, the Chapel shelters a black marble altar on which is the inscription : “I give them eternal life and they shall never perish”. In the garden of the missing located behind the memorial is a semi-circular wall containing the names of 1 557 missing in the region.
The little haven of verdure invites you to meditation and memory. The Normandy American Cemetery is maintained by the American Battle Monuments Commission (ABMC), an independent agency created in 1923 by the Congress of the United States of America and attached to the executive branch of the US Gouvernment. The Commission is responsible for commemorating the services and achievements of the United States Armed Forces through the execution of suitable memory shrines, for designing, constructing, operating and maintaining permanent US military cemeteries and memorials in foreign countries. No one enters the Colleville Cemetery by chance, it must be a voluntary process. The visitor prepares himself to penetrate with attention and contemplation a piece of United States in France."
www.musee-memorial-omaha.com/en/partenaire/american-cemet...
www.abmc.gov/cemeteries-memorials/europe/normandy-america...
"Located between Arromanches and Grandcamp Maisy, on the Normandy coast, the Normandy American Cemetery and Memorial is a haven of peace which encourages contemplation. Here, in a beautifully green space perched upon a cliff overlooking Omaha Beach, about 10,000 perfectly aligned white crosses point towards America. In fact, within 173 acres, the cemetery of Omaha gives a home to the fallen American soldiers who sacrificed their lives in the name of freedom during World War II, namely the first episode of the battle of Normandy, “Operation Overlord” which commenced on 6th June 1944.
As well as this cemetery, the Omaha Beach site – a codename for one of the 5 ally landing sectors – is home to a semi-circle memorial, where at the centre is a bronze statue titled The Spirit of American Youth Rising from the Waves. A chapel and orientation table stand just a stone’s throw away, pointing towards the beaches where the allied forces landed in 1944. Discover the museum here which puts into perspective the daily life of these soldiers in France, who fought for liberty. Film, reconstitutions, uniform collections, weapons and vehicles will throw you into the heart of the history of the Normandy landings.
Outside of Omaha Beach, the landing beaches of Sword Beach, Juno Beach, Gold Beach and Utah Beach were the centre stage for the largest airborne military operation in history. Amongst these places of remembrance, Omaha Beach is the place where The Allies lost the majority of their troops. It is also a small corner of America on French turf: given to the US, these Normand territories are managed by the American Battle Monuments Commission."
us.france.fr/en/discover/normandy-visit-omaha-beach-ameri...
Kartikeya, also known as Skanda, Murugan and Subramaniyan, is the Hindu god of war. He is the commander-in-chief of the army of the devas (gods) and the son of Shiva and Parvati.
Murugan is often referred to as "Tamil Kadavul" (meaning "God of Tamils") and is worshiped primarily in areas with Tamil influences, especially South India, Sri Lanka, Mauritius, Malaysia, Singapore and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and Katirkāmam Temple situated deep south.[1] Hindus in Malaysia also pray to Lord Murugan at the Batu Caves and various temples where Thaipusam is celebrated with grandeur.
In Karnataka and Andhra Pradesh, Kartikeya is known as Subrahmanya with a temple at Kukke Subramanya known for Sarpa shanti rites dedicated to Him and another famous temple at Ghati Subramanya also in Karnataka. In Bengal and Odisha, he is popularly known as Kartikeya (meaning 'son of Krittika').[2]
Other names[edit]
Like most Hindu deities, Subrahmanya is known by many other names, including Senthil, Vēlaṇ, Kumāran (meaning 'prince or child or young one'), Swaminatha (meaning 'smart' or 'clever'), Saravaṇa, Arumugam or Shanmuga (meaning 'one with six faces'), Dhandapani (meaning God with a Club), Guhan or Guruguha (meaning 'cave-dweller'), Subrahmanya, Kartikeya and Skanda (meaning 'that which is spilled or oozed).[3][4] He was also known as Mahasena and the Kadamba Dynasty kings worshiped him by this name.[5]
Vedas[edit]
The Atharva Veda describes Kumaran as 'Agnibhuh' because he is form of 'Agni' (Fire God) & Agni hold in his hand when kumaran born. The Satapatha Brahmana refers to him as the son of Rudra and the six faces of Rudra. The Taittiriya Aranyaka contains the Gayatri mantra for Shanmukha. The Chandogya Upanishad refers to Skanda as the "way that leads to wisdom". The Baudhayana Dharmasutra mentions Skanda as 'Mahasena' and 'Subrahmanya.' The Aranya Parva canto of the Mahabharata relates the legend of Kartikeya Skanda in considerable detail. The Skanda Purana is devoted to the narrative of Kartikeya.[6] The Upanishads also constantly make a reference to a Supreme Being called Guha, the indweller.
The first elaborate account of Kartikeya's origin occurs in the Mahabharata. In a complicated story, he is said to have been born from Agni and Svaha, after the latter impersonated the six of the seven wives of the Saptarishi (Seven Sages). The actual wives then become the Pleiades. Kartikeya is said to have been born to destroy the Asura Mahisha.[7] (In later mythology, Mahisha became the adversary of Durga.) Indra attacks Kartikeya as he sees the latter as a threat, until Shiva intervenes and makes Kartikeya the commander-in-chief of the army of the Devas. He is also married to Devasena, Indra's daughter. The origin of this marriage lies probably in the punning of 'Deva-sena-pati'. It can mean either lord of Devasena or Lord of the army (sena) of Devas. But according to Shrii Shrii Anandamurti, in his master work on Shiva[8] and other works, Kartikeya was married to Devasenā and that is on the ground of his name as Devasena's husband, Devasenāpati, misinterpreted as Deva-senāpati (Deva's general) that he was granted the title general and made the Deva's army general.[9]
The Ramayana version is closer to the stories told in the Puranas discussed below.
Tolkappiyam, possibly the most ancient of the extant Sangam works, dated between the 3rd century BCE and 5th century CE glorified Murugan, "the red god seated on the blue peacock, who is ever young and resplendent," as "the favoured god of the Tamils."[10] The Sangam poetry divided space and Tamil land into five allegorical areas (tinai) and according to the Tirumurugarruppatai ( c. 400–450 AD) attributed to the great Sangam poet Nakkiirar, Murugan was the presiding deity the Kurinci region (hilly area). (Tirumurugaruppatai is a deeply devotional poem included in the ten idylls (Pattupattu) of the age of the third Sangam). The other Sangam era works in Tamil that refer to Murugan in detail include the Paripaatal, the Akananuru and the Purananuru. One poem in the Paripaatal describes the veneration of Murugan thus:
"We implore thee not for boons of enjoyment or wealth,
But for thy grace beatific, love and virtuous deeds."
According to the Tamil devotional work, Thiruppugazh, "Murugan never hesitates to come to the aid of a devotee when called upon in piety or distress". In another work, Thirumurukkarrupatai, he is described as a god of eternal youth;
His face shines a myriad rays light and removes the darkness from this world.[11]
The references to Murugan can be traced back to the first millennium BCE. There are references to Murugan in Kautilya's Arthashastra, in the works of Patanjali, in Kalidasa's epic poem the Kumarasambhavam. The Kushanas, who governed from what is today Peshawar, and the Yaudheyas, a republican clan in the Punjab, struck coins bearing the image of Skanda. The deity was venerated also by the Ikshvakus, an Andhra dynasty, and the Guptas.[6] The worship of Kumāra was one of the six principal sects of Hinduism at the time of Adi Shankara. The Shanmata system propagated by him included this sect. In many Shiva and Devi temples of Tamil Nadu, Murugan is installed on the left of the main deity. The story of His birth goes as follows:
Sati immolated herself in a pyre as her father King Daksha had insulted Shiva, her Lord. She was reborn as Parvathi or Uma, daughter of the King of Himalayas, Himavan. She then married her Lord Shiva. The Devas were under onslaught from the Asuras whose leader was Soorapadman. He had been granted boons that only Lord Shiva or his seed could kill him. Fearless he vanquished the Devas and made them his slaves. The Devas ran to Vishnu for help who told them that it was merely their fault for attending Daksha's yagna, without the presence of Lord Shiva. After this, they ran to Shiva for help. Shiva decided to take action against Soorapadman's increasing conceit. He frowned and his third eye- the eye of knowledge- started releasing sparks. These were six sparks in total. Agni had the responsibility to take them to Saravana Lake. As he was carrying them, the sparks were growing hotter and hotter that even the Lord of Fire could not withstand the heat. Soon after Murugan was born on a lotus in the Saravana Lake with six faces, giving him the name Arumukhan. Lord Shiva and Parvati visited and tears of joy started flowing as they witnessed the most handsome child. Shiva and Parvathi gave the responsibility of taking care of Muruga to the six Krittika sisters. Muruga grew up to be a handsome, intelligent, powerful, clever youth. All the Devas applauded at their saviour, who had finally come to release them from their woes. Murugan became the supreme general of the demi-gods, then escorted the devas and led the army of the devas to victory against the asuras.
Legends[edit]
Given that legends related to Murugan are recounted separately in several Hindu epics, some differences between the various versions are observed. Some Sanskrit epics and puranas indicate that he was the elder son of Shiva. This is suggested by the legend connected to his birth; the wedding of Shiva and Parvati being necessary for the birth of a child who would vanquish the asura named Taraka. Also, Kartikeya is seen helping Shiva fight the newborn Ganesha, Shiva's other son, in the Shiva Purana. In the Ganapati Khandam of the Brahma Vaivarta Purana, he is seen as the elder son of Shiva and Ganesha as the younger. In South India, it is believed that he is the younger of the two. A Puranic story has Ganesha obtain a divine fruit of knowledge from Narada winning a contest with Murugan. While Murugan speeds around the world thrice to win the contest for the fruit, Ganesha circumambulates Shiva and Parvati thrice as an equivalent and is given the fruit. After winning it, he offers to give the fruit to his upset brother. After this event, Ganesha was considered the elder brother owing as a tribute to his wisdom. Many of the major events in Murugan's life take place during his youth, and legends surrounding his birth are popular. This has encouraged the worship of Murugan as a child-God, very similar to the worship of the child Krishna in north India. He is married to two wives, Valli and Devasena. This lead to a very interesting name : Devasenapati viz. Pati (husband) of Devsena and/or Senapati (commander in chief) of Dev (gods)
Kartikeya symbols are based on the weapons – Vel, the Divine Spear or Lance that he carries and his mount the peacock. He is sometimes depicted with many weapons including: a sword, a javelin, a mace, a discus and a bow although more usually he is depicted wielding a sakti or spear. This symbolizes his purification of human ills. His javelin is used to symbolize his far reaching protection, his discus symbolizes his knowledge of the truth, his mace represents his strength and his bow shows his ability to defeat all ills. His peacock mount symbolizes his destruction of the ego.
His six heads represent the six siddhis bestowed upon yogis over the course of their spiritual development. This corresponds to his role as the bestower of siddhis.
In Tamil Nadu, Murugan has continued to be popular with all classes of society right since the Sangam age. This has led to more elaborate accounts of his mythology in the Tamil language, culminating in the Tamil version of Skanda Purana, called Kandha Purānam, written by Kacchiappa Sivachariyar (1350–1420 AD.) of Kumara Kottam in the city of Kanchipuram. (He was a scholar in Tamil literature, and a votary of the Shaiva Siddhanta philosophy.)
He is married to two deities, Valli, a daughter of a tribal chief and Deivayanai (also called Devasena), the daughter of Indhra. During His bachelorhood, Lord Murugan is also regarded as Kumaraswami (or Bachelor God), Kumara meaning a bachelor and Swami meaning God. Muruga rides a peacock and wields a bow in battle. The lance called Vel in Tamil is a weapon closely associated with him. The Vel was given to him by his mother, Parvati, and embodies her energy and power. His army's standard depicts a rooster. In the war, Surapadman was split into two, and each half was granted a boon by Murugan. The halves, thus turned into the peacock (his mount) and the rooster his flag, which also "refers to the sun".[12]
As Muruga is worshipped predominantly in Tamil Nadu, many of his names are of Tamil origin. These include Senthil, the red or formidable one; Arumugam, the six-faced one; Guhan and Maal-Marugan, the son-in-law of Vishnu. Murugan is venerated throughout the Tamil year. There is a six-day period of fast and prayer in the Tamil month of Aippasi known as the Skanda Shasti. He is worshipped at Thaipusam, celebrated by Tamil communities worldwide near the full moon of the Tamil month Thai. This commemorates the day he was given a Vel or lance by his mother in order to vanquish the asuras. Thirukarthigai or the full moon of the Tamil month of Karthigai signifies his birth. Each Tuesday of the Tamil month of Adi is also dedicated to the worship of Murugan. Tuesday in the Hindu tradition connotes Mangala, the god of planet Mars and war.
Other parts of India[edit]
Historically, God Kartikeya was immensely popular in the Indian subcontinent. One of the major Puranas, the Skanda Purana is dedicated to him. In the Bhagavad-Gita (Ch.10, Verse 24), Krishna, while explaining his omnipresence, names the most perfect being, mortal or divine, in each of several categories. While doing so, he says: "Among generals, I am Skanda, the lord of war."
Kartikeya's presence in the religious and cultural sphere can be seen at least from the Gupta age. Two of the Gupta kings, Kumaragupta and Skandagupta, were named after him. He is seen in the Gupta sculptures and in the temples of Ellora and Elephanta. As the commander of the divine armies, he became the patron of the ruling classes. His youth, beauty and bravery was much celebrated in Sanskrit works like the Kathasaritsagara. Kalidasa made the birth of Kumara the subject of a lyrical epic, the Kumaarasambhavam. In ancient India, Kartikeya was also regarded as the patron deity of thieves, as may be inferred from the Mrichchakatikam, a Sanskrit play by Shudraka, and in the Vetala-panchvimshati, a medieval collection of tales. This association is linked to the fact that Kartikeya had dug through the Krauncha mountain to kill Taraka and his brothers (in the Mrichchakatikam, Sarivilaka prays to him before tunnelling into the hero's house).
However, Kartikeya's popularity in North India receded from the Middle Ages onwards, and his worship is today virtually unknown except in parts of Haryana. There is a very famous temple dedicated to Him in the town of Pehowa in Haryana and this temple is very well known in the adjoining areas, especially because women are not allowed anywhere close to it. Women stay away from this temple in Pehowa town of Haryana because this shrine celebrates the Brahmachari form of Kartikeya. Reminders of former devotions to him include a temple at Achaleshwar, near Batala in Punjab, and another temple of Skanda atop the Parvati hill in Pune, Maharashtra. Another vestige of his former popularity can be seen in Bengal and Odisha, where he is worshipped during the Durga Puja festivities alongside Durga. Lord Subramanya is the major deity among the Hindus of northern Kerala. Lord Subramanya is worshipped with utmost devotion in districts of Dakshina Kannada and Udupi in the state of Karnataka. Rituals like nagaradhane are unique to this region.
Kartikeya also known as Kartik or Kartika is also worshipped in West Bengal, and Bangladesh on the last day of the Hindu month of 'Kartik'. However, the popularity of Kartik Puja (worshipping Kartik) is decreasing now, and Lord Kartik is primarily worshipped among those who intend to have a son. In Bengal, traditionally, many people drop images of Kartik inside the boundaries of different households, who all are either newly married, or else, intend to get a son to carry on with their ancestry. Lord Kartik is also associated to the Babu Culture prevailed in historic Kolkata, and hence, many traditional old Bengali paintings still show Kartik dressed in traditional Bengali style. Also, in some parts of West Bengal, Kartik is traditionally worshipped by the ancestors of the past royal families too, as in the district of Malda. Kartik Puja is also popular among the prostitutes. This can probably be linked to the fact that, the prostitutes mostly got clients from the upper class babu-s in old Kolkata, who all, in turn, had been associated to the image of Kartik (as discussed above). In Bansberia (Hooghly district) Kartik Puja festival is celebrated like Durga puja of Kolkata, Jagadhatri puja in Chandannagar for consecutive four days. The festival starts on 17 November every year and on 16 November in case of Leap year.[13] Some of the must see Puja committees are Bansberia Kundugoli Nataraj, Khamarapara Milan Samity RadhaKrishna, Kishor Bahini, Mitali Sangha, Yuva Sangha, Bansberia Pratap Sangha and many more.
In Durga Puja in Bengal, Kartikeya is considered to be a son of Parvati or Durga and Shiva along with his brother Ganesha and sisters Lakshmi and Saraswati.[14]
Kartikeya is worshiped during Durga Puja in Odisha as well as in various Shiva temples throughout the year. Kartik puja is celebrated in Cuttack along with various other parts of the state during the last phases of Hindu month of Kartik. Kartik purnima is celebrated with much joy and in a grand fashion in Cuttack and other parts in the state.
Murugan is adored by both Tamil Hindus and Sinhalese Buddhists in Sri Lanka. Numerous temples exist throughout the island. He is a favorite deity of the common folk everywhere and it is said he never hesitates to come to the aid of a devotee when called upon. In the deeply Sinhalese south of Sri Lanka, Murugan is worshipped at the temple in Katirkāmam, where he is known as Kathiravel or Katragama Deviyo (Lord of Katragama) . This temple is next to an old Buddhist place of worship. Local legend holds that Lord Murugan alighted in Kataragama and was smitten by Valli, one of the local aboriginal lasses. After a courtship, they were married. This event is taken to signify that Lord Murugan is accessible to all who worship and love him, regardless of their birth or heritage. The Nallur Kandaswamy temple, the Maviddapuram Kandaswamy Temple and the Sella Channithy Temple near Valvettiturai are the three foremost Murugan temples in Jaffna. The Chitravelayutha temple in Verukal on the border between Trincomalee and Batticaloa is also noteworthy as is the Mandur Kandaswamy temple in Batticaloa. The late medieval-era temple of the tooth in Kandy, dedicated to the tooth relic of the Buddha, has a Kataragama deiyo shrine adjacent to it dedicated to the veneration of Skanda in the Sinhalese tradition. Almost all buddhist temples house a shrine room for Kataragama deviyo(Murugan)reflecting the significance of Murugan in Sinhala Buddhism,
Based on archeological evidence found, it is believed that the Kiri Vehera was either renovated to build during the 1st century BCE. There are number of others inscriptions and ruins.[15]
By the 16th century the Kathiravel shrine at Katirkāmam had become synonymous with Skanda-Kumara who was a guardian deity of Sinhala Buddhism.[16] The town was popular as a place of pilgrimage for Hindus from India and Sri Lanka by the 15 the century. The popularity of the deity at the Kataragama temple was also recorded by the Pali chronicles of Thailand such as Jinkalmali in the 16th century. There are number of legends both Buddhist and Hindu that attribute supernatural events to the very locality.[16] Scholars such as Paul Younger and Heinz Bechert speculate that rituals practiced by the native priests of Kataragama temple betray Vedda ideals of propitiation. Hence they believe the area was of Vedda veneration that was taken over by the Buddhist and Hindus in the medieval period.[17]
Lord Murugan is one of the most important deities worshipped by Tamil people in Malaysia and other South-East Asian countries such as Singapore and Indonesia. Thai Poosam is one of the important festivals celebrated. Sri Subramanyar Temple at Batu Caves temple complex in Malaysia is dedicated to Lord Murugan.
The main temples of Murugan are located in Tamil Nadu and other parts of south India. They include the Aru Padaiveedu (six abodes) — Thiruchendur, Swamimalai, Pazhamudircholai, Thirupparangunram, Palani (Pazhani), Thiruthani and other important shrines like Mayilam, Sikkal, Marudamalai, Kundrathur, Vadapalani, Kandakottam, Thiruporur, Vallakottai, Vayalur, Thirumalaikoil, Pachaimalai and Pavalamalai near Gobichettipalayam. Malai Mandir, a prominent and popular temple complex in Delhi, is one of the few dedicated to Murugan in all of North India apart from the Pehowa temple in Haryana.
There are many temples dedicated to Lord Subramanya in Kerala. Amongst them are Atiyambur Sri Subramanya Temple in Kanhangad Kasaragod, Payyannur Subramanya Swamy temple in Payyanur, Panmana Subramanya Swamy temple in Panmana and the Subramanya temple in Haripad. There is a temple in Skandagiri, Secunderabad and one in Bikkavolu, East Godavari district in the state of Andhra Pradesh. In Karnataka there is the Kukke Subramanya Temple where Lord Murugan is worshiped as the Lord of the serpents. Aaslesha Bali, Sarpa Samskara with nagapathista samarpa are major prayers here. There is a temple called Malai Mandir in South Delhi. Malai means hill in Tamil. Mandir means temple in Hindi.
The key temples in Sri Lanka include the sylvan shrine in Kataragama / (Kadirgamam) or Kathirkamam in the deep south, the temple in Tirukovil in the east, the shrine in Embekke in the Kandyan region and the famed Nallur Kandaswamy temple in Jaffna. There are several temples dedicated to Lord Murugan in Malaysia, the most famous being the Batu Caves near Kuala Lumpur. There is a 42.7-m-high statue of Lord Murugan at the entrance to the Batu Caves, which is the largest Lord Murugan statue in the world. Sri Thandayuthapani Temple in Tank Road, Singapore is a major Hindu temple where each year the Thaipusam festival takes place with devotees of Lord Muruga carrying Kavadis seeking penance and blessings of the Lord.
In the United Kingdom, Highgate Hill Murugan temple is one of the oldest and most famous. In London, Sri Murugan Temple in Manor park is a well-known temple. In Midlands, Leicester Shri Siva Murugan Temple is gaining popularity recently. Skanda Vale in West Wales was founded by Guruji, a Tamil devotee of Subramaniam, and its primary deity is Lord Murugan. In Australia, Sydney Murugan temple in Parramatta (Mays Hill), Perth Bala Muruguan temple in Mandogalup and Kundrathu Kumaran temple in Rockbank, Melbourne are major Hindu temples for all Australian Hindus and Murugan devotees. In New Zealand, there is a Thirumurugan Temple in Auckland and a Kurinji Kumaran Temple in Wellington, both dedicated to Lord Murugan. In the USA, Shiva Murugan Temple in Concord, Northern California and Murugan Temple of North America[18] in Maryland, Washington DC region are popular. In Toronto, Canada, Canada Kanthasamy Temple is known amongst many Hindus in Canada. In Dollard-des-Ormeaux, a suburb of the city of Montreal in Canada, there is a monumental temple of Murugan. The Sri Sivasubramaniar Temple, located in the Sihl Valley in Adliswil, is the most famous and largest Hindu temple in Switzerland.[19]