PRECISE, STABLE TEMPERATURE CONTROL

Sample temperature control and magnetic coil stabilization are achieved through accurate liquid temperature control. The upper yoke is thermally conductive, ensuring temperature uniformity throughout the sample thickness. In all cases, sample temperature is monitored by a probe directly beneath the plate surface and recorded in the data file. Precise control of sample temperature is provided by closed-loop control of the fluid circulator temperature, eliminating temperature drifts and offsets.

Warangal Fort, in the present-day Indian state of Telangana, appears to have existed since at least the 13th century CE. Although precise dating of its construction and subsequent enhancements are uncertain, historians and archaeologists generally accept that an earlier brick-walled structure was replaced with stone by Ganapatideva, who died in 1262, and that his successors – Rudramadevi and Prataparudra II – added to its height and added gateways, square bastions and additional circular earthern walls prior to the latter's death in 1323. This places the construction towards the end of the Kakatiya period. There were later modifications between the 15th and 17th centuries, comprising principally the addition of barbicans to the four gates in the stone wall and the creation of gates in the outer earthern wall.

 

Remnants of the structure can be seen today near to the town of Warangal, which was the Kakatiya capital. The Archaeological Survey of India has listed the remains as a Monument of National Importance.

_____________________________

 

The 12th and the 13th centuries saw the emergence of the Kakatiyas. They were at first the feudatories of the Western Chalukyas of Kalyana, ruling over a small territory near Warangal. A ruler of this dynasty, Prola II, who ruled from A.D.1110 to 1158, extended his sway to the south and declared his independence. His successor Rudra (A.D.1158--1195) pushed the kingdom to the north up to the Godavari delta. He built a fort at Warangal to serve as a second capital and faced the invasions of the Yadavas of Devagiri. The next ruler Mahadeva extended the kingdom to the coastal area. In A.D.1199, Ganapati succeeded him. He was the greatest of the Kakatiyas and the first after the Satavahanas to bring the entire Telugu area under one rule. He put an end to the rule of the Velanati Cholas in A.D.1210. He forced the Telugu Cholas of Vikramasimhapura to accept his suzerainty. He established order in his vast dominion and encouraged trade.

 

As Ganapati Deva had no sons, his daughter Rudramba succeeded him in A.D.1262 and carried on the administration. Some generals, who did not like to be ruled by her, rebelled. She could, however, suppress the internal rebellions and external invasions with the help of loyal subordinates. The Cholas and the Yadavas suffered such set backs at her hands that they did not think of troubling her for the rest of her rule.

 

Prataparudra succeeded his grandmother Rudramba in A.D.1295 and ruled till A.D.1323. He pushed the western border of his kingdom up to Raichur. He introduced many administrative reforms. He divided the kingdom into 75 Nayakships, which was later adopted and developed by the Rayas of Vijayanagara. In his time the territory constituting Andhra Pradesh had the first experience of a Muslim invasion. In A.D.1303, the Delhi Sultan Ala-ud-din Khilji sent an army to plunder the kingdom. But Prataparudra defeated them at Upparapalli in Karimnagar district. In A.D. 1310, when another army under Malik Kafur invaded Warangal, Prataparudra yielded and agreed to pay a large tribute. In A.D.1318, when Ala-ud-din Khilji died, Prataparudra withheld the tribute. It provoked another invasion of the Muslims. In A.D.1321, Ghiaz-ud-din Tughlaq sent a large army under Ulugh Khan to conquer the Telugu country then called Tilling. He laid siege to Warangal, but owing to internal dissensions he called off the siege and returned to Delhi. Within a short period, he came back with a much bigger army. In spite of unpreparedness, Prataparudra fought bravely. For want of supplies, he surrendered to the enemy who sent him to Delhi as a prisoner, and he died on the way. Thus ended the Kakatiya rule, opening the gates of the Telugu land to anarchy and confusion yielding place to an alien ruler.

 

The Kakatiya period was rightly called the brightest period of the Telugu history. The entire Telugu speaking area was under the kings who spoke Telugu and encouraged Telugu. They established order throughout the strife torn land and the forts built by them played a dominant role in the defence of the realm. Anumakonda and Gandikota among the `giridurgas', Kandur and Narayanavanam among the `vanadurgas', Divi and Kolanu among the `jaladurgas', and Warangal and Dharanikota among the `sthaladurgas' were reckoned as the most famous strongholds in the Kakatiya period. The administration of the kingdom was organized with accent on the military.

 

Though Saivism continued to be the religion of the masses, intellectuals favoured revival of Vedic rituals. They sought to reconcile the Vaishnavites and the Saivites through the worship of Harihara. Arts and literature found patrons in the Kakatiyas and their feudatories.

 

WIKIPEDIA & WIKIMAPIA

 

Ford Ecosport ST-Line dashboard (from Enterprise Rent a Car).

 

I have to admit that having the speed in the centre, as a precise number is most helpful. You can read the speed instantaneously, no "where the needle pointing?" mental calculation is required - as least to my brain.

We recently had a week’s holiday to take – Jayne’s job dictates my holidays – we went through the usual process of leaving it late and then desperately selecting a shortlist of cities where we thought the weather might be ok, after a reasonably short flight and we can fly from the north of England. Budapest was the chosen destination.

 

Budapest is touted as possibly the most beautiful city in Europe and we had a stream of people tell us that it was fantastic. It is. I was looking forward to getting there, no agenda other than walking, photographing the sights and trying to get off the beaten track. We certainly walked – over 70 miles – I photographed it ( I’m a bit embarrassed to say how many shots but it was a lot ) but I’m not sure we got off the beaten track as much as I wanted to.

 

We flew over Eastern England (and home actually – a first for us) and out over Europe. It was a late afternoon flight on a stunning day, one of the more interesting flights I’ve had. I was glued to the window watching the world go by, wondering about all of lives being played out beneath us. It was dark when we arrived. We were staying on the Buda or Castle Hill side of the city. What we didn’t know was, we were staying in one of the most prominent hotels in the city, sat on the hilltop overlooking Budapest. The Hilton sits on an historic sight and features in every photo taken of the Castle District from Pest. We had time to get out before bedtime and photograph the Matthias Church next door – floodlit – like all of the major buildings in Budapest.

 

Unfortunately after leaving the best weather of the year in the UK, Budapest was forecast to be a bit dull and cool – not what we wanted. There was occasional sun over the first two days but it was generally grey. Now I have to admit, I let the dullness get me down, I took photos because I wasn’t sure how the week would unfold but I was fairly sure that I was wasting my time. The photos would be disappointing and if it was sunny later we would have to revisit all of the famous landmarks again to get something that I was happy with. This is essentially what happened. The next four days were gorgeous and we did revisit, more than once all of the places that we walked to in the first two days. This meant that we didn’t have the time to go “off piste” or venture further afield as much later in the week.

 

The sun was rising before seven and we were staying in the best location for watching it rise. By day three I was getting up at 6.00 (5.00 our time) and getting out there with my gear. By day four I was using filters and tripod, not something I usually bother with despite always having this gear with me, and dragging it miles in my backpack. One morning I was joined by a large and noisy party of Japanese photographers, they appeared to have a model with them who danced around the walls of the Fisherman’s Bastion being photographed. Once the orange circle started to appear above the city they started clicking at the horizon like machine guns. We all got on well though and said goodbye as we headed off for breakfast – still only 7.15am.

 

By 8.00am everyday we were out on foot wandering along the top of Castle Hill wondering where to go that day. We tend to discover the sights as we walk on a city break, frequently discovering things as we head for a distant park or building and research it afterwards with a glass of wine. It works for us. We walked out to Heroes’ Square and beyond, returning by less well known streets. We walked along the Danube to Rákóczi Bridge a couple of times then back into Pest using a different route. Having been under the thumb of Russia for so long and considering its turbulent past there are lots of large Russian style monuments, tributes to great struggles, or the working man – very socialist and very much like Prague in a lot of respects. The Railway stations were also very similar to Prague, you could walk across the tracks and no one bothered. In the main station, now famed for the migrant crisis a few weeks previously, there was a mixture of very new and very old rolling stock from the surrounding countries, all very interesting. Considering that this station is the first thing some visitors to the city will see it is an appalling state. One side of the exterior is shored up and fenced off. This contrasts with the expensive renovation work that has been well executed in the city centre. It really is like stepping into the past when you enter the station building. It all seems to work efficiently though, unlike the UK.

 

Transport in Budapest is fascinating. Trams everywhere, trolley buses, ancient and new, bendybuses, again, very old and very new, the underground metro, yellow taxis in enormous numbers and of course the river and boats. This never ending eclectic mix seems to operate like clockwork with people moved around in vast numbers seamlessly. The trams looked packed at any time of day. Anyone dealing with tourists seemed to speak very good English, which is just as well as we didn’t have any grasp of Hungarian. Cost wise it was a very economical week for us in a capital city.

 

Once the weather (or light, to be precise) improved, I cheered up and really enjoyed Budapest. A common comment after visiting is that , although you’ve “done Budapest” you wouldn’t hesitate to go back, which isn’t always the case after a city visit. As ever, I now have a lot of work to do to produce a competent album of work. I think I will end up discarding a lot of the early days material – but then again, I’m not renowned for my discarding skills.

 

Thank you for looking.

Kathakali (Malayalam: കഥകളി, kathakaḷi; Sanskrit: कथाकळिः, kathākaḷiḥ) is a stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion. It originated in the country's present day state of Kerala during the 17th century and has developed over the years with improved looks, refined gestures and added themes besides more ornate singing and precise drumming.

 

HISTORY

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'.

 

Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called 'Manipravaalam'), has also helped the literature of Kathakali sound more transparent for the average audience.

 

As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to Nritham, Nrithyam and Natyam.

 

KATHAKALI PLAYS

Traditionally there are 101 classical Kathakali stories, though the commonly staged among them these days total less than one-third that number. Almost all of them were initially composed to last a whole night. Nowadays, there is increasing popularity for concise, or oftener select, versions of stories so as the performance lasts not more than three to four hours from evening. Thus, many stories find stage presentation in parts rather than totality. And the selection is based on criteria like choreographical beauty, thematic relevance/popularity or their melodramatic elements. Kathakali is a classical art form, but it can be appreciated also by novices—all contributed by the elegant looks of its character, their abstract movement and its synchronisation with the musical notes and rhythmic beats. And, in any case, the folk elements too continue to exist. For better appreciation, perhaps, it is still good to have an idea of the story being enacted.

 

The most popular stories enacted are Nalacharitham (a story from the Mahabharata), Duryodhana Vadham (focusing on the Mahabharata war after profiling the build-up to it), Kalyanasougandhikam, (the story of Bhima going to get flowers for his wife Panchali), Keechakavadham (another story of Bhima and Panchali, but this time during their stint in disguise), Kiratham (Arjuna and Lord Shiva's fight, from the Mahabharata), Karnashapatham (another story from the Mahabharata), Nizhalkuthu and Bhadrakalivijayam authored by Pannisseri Nanu Pillai. Also staged frequently include stories like Kuchelavrittam, Santanagopalam, Balivijayam, Dakshayagam, Rugminiswayamvaram, Kalakeyavadham, Kirmeeravadham, Bakavadham, Poothanamoksham, Subhadraharanam, Balivadham, Rugmangadacharitam, Ravanolbhavam, Narakasuravadham, Uttaraswayamvaram, Harishchandracharitam, Kacha-Devayani and Kamsavadham.

 

Recently, as part of attempts to further popularise the art, stories from other cultures and mythologies, such as those of Mary Magdalene from the Bible, Homer's Iliad, and William Shakespeare's King Lear and Julius Caesar besides Goethe's Faust too have been adapted into Kathakali scripts and on to its stage. Synopsis of 37 kathakali stories are available in kathakalinews.com.

 

MUSIC

The language of the songs used for Kathakali is Manipravalam. Though most of the songs are set in ragas based on the microtone-heavy Carnatic music, there is a distinct style of plain-note rendition, which is known as the Sopanam style. This typically Kerala style of rendition takes its roots from the temple songs which used to be sung (continues even now at several temples) at the time when Kathakali was born.

 

As with the acting style, Kathakali music also has singers from the northern and southern schools. The northern style has largely been groomed by Kerala Kalamandalam in the 20th century. Kalamandalam Neelakantan Nambisan, an overarching Kathakali musician of those times, was a product of the institute. His prominent disciples include Kalamandalam Unnikrishna Kurup, Kalamandalam Gangadharan, Kalamandalam P.G. Radhakrishnan, Rama Varrier, Madambi Subramanian Namboodiri, Tirur Nambissan, Kalamandalam Sankaran Embranthiri, Kalamandalam Hyderali, Kalamandalam Haridas, Subramanian, Kalanilayam Unnikrishnan and Kalamandalam Bhavadasan. The other prominent musicians of the north feature Kottakkal Vasu Nedungadi, Kottakkal Parameswaran Namboodiri, Kottakkal P.D. Narayanan Namboodiri, Kottakkal Narayanan, Kalamandalam Anantha NarayananKalamandalam Sreekumar Palanad Divakaran, Kalanilayam Rajendran, Kolathappilli Narayanan Namboodiri, Kalamandalam Narayanan Embranthiri, Kottakkal Madhu, Kalamandalam Babu Namboodiri, Kalamandalam Harish and Kalamandalam Vinod. In the south, some of whom are equally popular in the north these days, include Pathiyur Sankarankutty. Southerner musicians of the older generation include Cherthala Thankappa Panikker, Thakazhi Kuttan Pillai, Cherthala Kuttappa Kurup, Thanneermukkam Viswambharan and Mudakkal Gopinathan.

 

PERFORMANCE

Traditionally, a Kathakali performance is usually conducted at night and ends in early morning. Nowadays it isn't difficult to see performances as short as three hours or fewer. Kathakali is usually performed in front of the huge Kalivilakku (kali meaning dance; vilakku meaning lamp) with its thick wick sunk till the neck in coconut oil. Traditionally, this lamp used to provide sole light when the plays used to be performed inside temples, palaces or abodes houses of nobles and aristocrats. Enactment of a play by actors takes place to the accompaniment of music (geetha) and instruments (vadya). The percussion instruments used are chenda, maddalam (both of which underwent revolutionary changes in their aesthetics with the contributions of Kalamandalam Krishnankutty Poduval and Kalamandalam Appukutty Poduval) and, at times, edakka. In addition, the singers (the lead singer is called “ponnani” and his follower is called “singidi”) use chengila (gong made of bell metal, which can be struck with a wooden stick) and ilathalam (a pair of cymbals). The lead singer in some sense uses the Chengala to conduct the Vadyam and Geetha components, just as a conductor uses his wand in western classical music. A distinguishing characteristic of this art form is that the actors never speak but use hand gestures, expressions and rhythmic dancing instead of dialogue (but for a couple of rare characters).

 

ACTING

A Kathakali actor uses immense concentration, skill and physical stamina, gained from regimented training based on Kalaripayattu, the ancient martial art of Kerala, to prepare for his demanding role. The training can often last for 8–10 years, and is intensive. In Kathakali, the story is enacted purely by the movements of the hands (called mudras or hand gestures) and by facial expressions (rasas) and bodily movements. The expressions are derived from Natyashastra (the tome that deals with the science of expressions) and are classified into nine as in most Indian classical art forms. Dancers also undergo special practice sessions to learn control of their eye movements.

 

There are 24 basic mudras—the permutation and combination of which would add up a chunk of the hand gestures in vogue today. Each can again can be classified into 'Samaana-mudras'(one mudra symbolising two entities) or misra-mudras (both the hands are used to show these mudras). The mudras are a form of sign language used to tell the story.

 

The main facial expressions of a Kathakali artist are the 'navarasams' (Navarasas in anglicised form) (literal translation: Nine Tastes, but more loosely translated as nine feelings or expressions) which are Sringaram (amour), Hasyam (ridicule, humour), Bhayanakam (fear), Karunam (pathos), Roudram (anger, wrath), Veeram (valour), Beebhatsam (disgust), Adbhutam (wonder, amazement), Shantam (tranquility, peace). The link at the end of the page gives more details on Navarasas.

 

One of the most interesting aspects of Kathakali is its elaborate make-up code. Most often, the make-up can be classified into five basic sets namely Pachcha, Kathi, Kari, Thaadi, and Minukku. The differences between these sets lie in the predominant colours that are applied on the face. Pachcha (meaning green) has green as the dominant colour and is used to portray noble male characters who are said to have a mixture of "Satvik" (pious) and "Rajasik" (dark; Rajas = darkness) nature. Rajasik characters having an evil streak ("tamasic"= evil) -- all the same they are anti-heroes in the play (such as the demon king Ravana) -- and portrayed with streaks of red in a green-painted face. Excessively evil characters such as demons (totally tamasic) have a predominantly red make-up and a red beard. They are called Red Beard (Red Beard). Tamasic characters such as uncivilised hunters and woodsmen are represented with a predominantly black make-up base and a black beard and are called black beard (meaning black beard). Women and ascetics have lustrous, yellowish faces and this semi-realistic category forms the fifth class. In addition, there are modifications of the five basic sets described above such as Vella Thadi (white beard) used to depict Hanuman (the Monkey-God) and Pazhuppu, which is majorly used for Lord Shiva and Balabhadra.

 

NOTABLE TRAINING CENTRES & MASTERS

Kathakali artistes need assiduous grooming for almost a decade's time, and most masters are products of accomplished institutions that give a minimum training course of half-a-dozen years. The leading Kathakali schools (some of them started during the pre-Independent era India) are Kerala Kalamandalam (located in Cheruthuruthy near Shoranur), PSV Natya Sangham (located in Kottakal near Kozhikode), Sadanam Kathakali and Classical Arts Academy (or Gandhi Seva Sadan located in Perur near Ottappalam in Palakkad), Unnayi Varier Smaraka Kalanilayam (located in Irinjalakuda south of Thrissur), Margi in Thiruvananthapuram, Muthappan Kaliyogam at Parassinikkadavu in Kannur district and RLV School at Tripunithura off Kochi and Kalabharathi at Pakalkkuri near Kottarakkara in Kollam district, Sandarshan Kathakali Kendram in Ambalapuzha and Vellinazhi Nanu Nair Smaraka Kalakendra in Kuruvattor. Outside Kerala, Kathakali is being taught at the International Centre for Kathakali in New Delhi, Santiniketan at Visva-Bharati University in West Bengal, Kalakshetra in Chennai and Darpana Academy in Ahmedabad among others. PadmaSree Guru Chengannur Raman Pillai mostly known as 'Guru Chengannur'was running a traditional Gurukula Style approach to propagate Kathakali.

 

‘Guru Chengannur” is ever renowned as the Sovereign Guru of Kathakali. His precision in using symbols, gestures and steps were highest in the field of Kathakali. Guru Chegannur's kaththi vesham, especially the portrayal of Duryodhana enthralled the audience every time he performed. A master of the art, he found immense happiness and satisfaction in the success and recognition of his disciples.

 

Senior Kathakali exponents of today include Padma Bhushan Kalamandalam Ramankutty Nair, Padma Shri Kalamandalam Gopi, Madavoor Vasudevan Nair, Chemancheri Kunhiraman Nair, Kottakkal Krishnankutty Nair, Mankompu Sivasankara Pillai, Sadanam Krishnankutty, Nelliyode Vasudevan Namboodiri, Kalamandalam Vasu Pisharody, FACT Padmanabhan, Kottakkal Chandrasekharan, Margi Vijayakumar, Kottakkal Nandakumaran Nair, Vazhenkada Vijayan, Inchakkattu Ramachandran Pillai, Kalamandalam Kuttan, Mayyanad Kesavan Namboodiri, Mathur Govindan Kutty, Narippatta Narayanan Namboodiri, Chavara Parukutty, Thonnakkal Peethambaran, Sadanam Balakrishnan, Kalanilayam Gopalakrishnan, Chirakkara Madhavankutty, Sadanam K. Harikumaran, Thalavadi Aravindan, Kalanilayam Balakrishnan, Pariyanampatta Divakaran, Kottakkal Kesavan, Kalanilayam Gopi and Kudamaloor Muralikrishnan. The late titan actor-dancers of Kathakali's modern age (say, since the 1930s) include Pattikkamthodi Ravunni Menon, Chenganoor Raman Pillai, Chandu Panicker, Thakazhi Guru Kunchu Kurup, Padma Shri Kalamandalam Krishnan Nair, Padma Shri Vazhenkada Kunchu Nair, Kavalappara Narayanan Nair, Kurichi Kunhan Panikkar, Thekkinkattil Ramunni Nair, Padma Shri Keezhpadam Kumaran Nair, Kalamandalam Padmanabhan Nair, Mankulam Vishnu Namboodiri, Oyur Kochu Govinda Pillai, Vellinezhi Nanu Nair, Padma Shri Kavungal Chathunni Panikkar, Kudamaloor Karunakaran Nair, Kottakkal Sivaraman, Kannan Pattali, Pallippuram Gopalan Nair, Haripad Ramakrishna Pillai, Champakkulam Pachu Pillai, Chennithala Chellappan Pillai, Guru Mampuzha Madhava Panicker, and Vaikkom Karunakaran.

 

Kathakali is still hugely a male domain but, since the 1970s, females too have made entry into the art form on a recognisable scale. The central Kerala temple town of Tripunithura has, in fact, a ladies troupe (with members belonging to several part of the state) that performs Kathakali, by and large in Travancore.

 

KATHAKALI STYLES

Known as Sampradäyaṃ(Malayalam: സമ്പ്രദായം); these are leading Kathakali styles that differ from each other in subtleties like choreographic profile, position of hand gestures and stress on dance than drama and vice versa. Some of the major original kathakali styles included:

 

Vettathu Sampradayam

Kalladikkodan Sampradyam

Kaplingadu Sampradayam

 

Of late, these have narrowed down to the northern (Kalluvazhi) and southern (Thekkan) styles. It was largely developed by the legendary Pattikkamthodi Ravunni Menon (1881-1949) that is implemented in Kerala Kalamandalam (though it has also a department that teaches the southern style), Sadanam, RLV and Kottakkal. Margi has its training largely based on the Thekkan style, known for its stress on drama and part-realistic techniques. Kalanilayam, effectively, churns out students with a mix of both styles.

 

OTHER FORMS OD DANCE & OFFSHOOTS

Kerala Natanam is a kind of dance form, partly based on Kathakali techniques and aesthetics, developed and stylised by the late dancer Guru Gopinath in the mid-20th century. Kathakali also finds portrayal in Malayalam feature films like Vanaprastham, Parinayam, Marattam, and Rangam. Besides documentary films have also been shot on Kathakali artistes like Chenganoor Raman Pillai, Kalamandalam Krishnan Nair, Keezhpadam Kumaran Nair, Kalamandalam Ramankutty Nair, Kalamandalam Gopi and Kottakkal Sivaraman.

 

As for fictional literature, Kathakali finds mention in several Malayalam short stories like Karmen (by N.S. Madhavan) and novels like Keshabharam (by P.V. Sreevalsan). Even the Indo-Anglian work like Arundhati Roy's Booker prize-winning The God of Small Things has a chapter on Kathakali, while, of late, Anita Nair's novel, Mistress, is entirely wrapped in the ethos of Kathakali.

 

Similar musical theater is popular in Kasaragod and the coastal and Malenadu regions of Karnataka, viz. Yakshagana. Though Yakshagana resembles Kathakali in terms of its costume and makeup to an extent, Yakshagana is markedly different from Kathakali as it involves dialogues and method acting also the narration is in Kannada, wherein philosophical debates are also possible within framework of the character. As per records the art form of Yakshagana was already rooted and well established at the time of Sri Manavedan Raja. There is possibilities of its significant influence in formation of Kathakkali as the troupe of performers of "Krishnanattam" designed the basic costume of the art form already established in other parts of south India including Males playing the female roles (until more recently).

 

Kottayam thamburan's way of presenting kathakali was later known as Kalladikkoden sambradayam. Chathu Paniker,the introducer of Kallikkoden Sambrathayam, stayed in Kottayam for five years with Kottayam Thamburan's residence and practiced Kalladikkoden Sambrathayam. Then he returned to his home place. After a short period Chathu Paniker reached Pulapatta as instructed by Kuthiravattath nair. That was around the year ME 865. Many deciples from Kadathanadu, Kurumbra nadu, Vettathu nadu, Palakkadu and Perumpadappu studied kathakali(Kalladikkoden Sambrathayam ) By that time Chathu Paniker was an old man. Some years later he died from Pulapatta.

 

NOTED KATHAKALI VILLAGES & BELTS

There are certain pockets in Kerala that have given birth to many Kathakali artistes over the years. If they can be called Kathakali villages (or some of them, these days, towns), here are some of them: Vellinezhi, Kuruvattoor, Karalmanna, Cherpulassery, Kothachira, peringode, sreekrishnapuram Kongad and Ottapalam in Palakkad district, Vazhenkada in Malappuram district, Thichur or Tichoor, Guruvayur, Thiruvilwamala and Irinjalakuda in Thrissur district, Tripunithura, Edappally, Thekkan Chittoor in Ernakulam district and Kuttanad, Harippad belt in Alappuzha district besides places in and around Thiruvanathapuram in south Travancore and Payyannur in north Malabar.

 

AWARDS FOR KATHAKALI ARTISTS

Sangeet Natak Akademi Awardees - Kathakali (1956–2005)

Nambeesan Smaraka Awards—For artistic performances related kathakali{1992-2008}

 

KATHAKALI ATTAMS (ELAKI ATTAMS)

Attams or more specifically "elaki attams" are sequences of acting within a story acted out with the help of mudras without support from vocal music. The actor has the freedom to change the script to suit his own individual preferences. The actor will be supported ably by Chenda, Maddalam, and Elathalam (compulsory), Chengila (not very compulsory).

 

The following are only some examples. 'Kailasa Udharanam' and 'Tapas Attam' are very important attams and these are described at the end. Two of the many references are Kathakali Prakaram, pages 95 to 142 by Pannisheri Nanu Pillai and Kathakaliyile Manodharmangal by Chavara Appukuttan Pillai.

 

VANA VARNANA: BHIMA IN KALYANA SAUGANDHIKA

Modern man looks at the forest, indeed the birthplace of primates, with a certain wonder and a certain respect. Kathakali characters are no exception.

 

When Pandavas were living in the forest, one day, a flower, not seen before, wafted by the wind, comes and falls at the feet of Panchali. Exhilarated by its beauty and smell, Panchali asks Bhima to bring her more such flowers. To her pleasure Bhima is ready to go at once. But Panchali asks him what he shall do for food and drink on the way. Bhima thinks and says "Food and Drink! Oh, this side glance (look) of yours. This look of longing. This look of anticipation. The very thought fills me up. I don't need any food and drink at all. Let me go." He takes his mace and off he goes. Ulsaham (enthusiasm) is his Sdhayi Bhavam (permanent feature).

 

"Let me go at once in search of this flower," says Bhima. "The scented wind is blowing from the southern side. Let me go that way." After walking some distance he sees a huge mountain called Gandhamadana and three ways. He decides to take the middle one which goes over the mountain. After going further "The forest is getting thicker. Big trees, big branches in all directions. The forest looks like a huge dark vessel into which even light can not penetrate. This is my (Bhima's) way. Nothing can hinder me." So saying he pulls down many trees. Sometimes he shatters the trees with his mace. Suddenly he sees an elephant. "Oh! Elephant." He describes it. Its trunk. Sharp ears.

 

The itching sensation in the body. It takes some mud and throws on the body. Oh good. Then it sucks water and throws on the body. Somewhat better. Slowly it starts dosing even though alert at times. A very huge python is approaching steadily. Suddenly it catches hold of the elephant's hind leg. The elephant wakes up and tries to disengage the python. The python pulls to one side. The elephant kicks and drags to the other side. This goes on for some time. Bhima looks to the other side where a hungry lion is looking for food. It comes running and strikes the elephants head and eats part of the brain and goes off. The python completes the rest. "Oh my god, how ruthless!" says Bhima and proceeds on his way.

 

UDYANA VARNANA: NALA IN NALACHARITHAM SECOND DAY

Descriptions of gardens are found in most dance forms of India and abroad. These are also common in Kathakali.

 

Newly married Nala and Damayanthi are walking in the garden. When Nala was lovingly looking at Damayanthi a flower falls on her. Nala is overjoyed and thinks that this is a kindness nature has shown on his wife. Nala says "On seeing the arrival of their queen, the trees and climbers are showing happiness by dropping flowers on you." He tells her, "See that tree. When I used to be alone the tree used to hug the climber and seemingly laugh at my condition." Then he looks at the tree and says, "Dear Tree, look at me now. See how fortunate I am with my beautiful wife."

 

Both wander about. A bumblebee flies towards Damayanthi. Immediately Nala protects her face with a kerchief. He looks at the bee and then at Damayanthi. He says, "On seeing your face the bee thought it was a flower and came to drink the nectar." Nala and Damayanthi listen to the sounds coming out of the garden. Damayanti says, "It appears that the whole garden is thrilled. The flowers are blooming and smiling. Cuckoos are singing and the bees are dancing. Gentle winds are blowing and rubbing against our bodies. How beautiful the whole garden looks." Then Nala says that the sun is going down and it is time for them to go back and takes her away.

 

SHABDA VARNANA: HANUMAN IN KALYANA SAUGANDHIKAM

While Bhima goes in search of the flower, here Hanuman is sitting doing Tapas with mind concentrated on Sri Rama.

 

When he hears the terrible noises made by Bhima in the forest he feels disturbed in doing his Tapas. He thinks "What is the reason for this?" Then the sounds become bigger. "What is this?" He thinks, "The sounds are getting bigger. Such a terrible noise. Is the sea coming up thinking that the time is ripe for the great deluge (Pralaya). Birds are flying helter-skelter. Trees look shocked. Even Kali Yuga is not here. Then what is it? Are mountains quarreling with each other? No, That can't be it. Indra had cut off the wings of mountains so that they don't quarrel. Is the sea changing its position? No it can't be. The sea has promised it will not change its position again. It can't break the promise." Hanuman starts looking for clues. "I see elephants and lions running in fear of somebody. Oh a huge man is coming this way. Oh, a hero is coming. He is pulling out trees and throwing it here and there. Okay. Let him come near, We will see."

 

THANDEDATTAM: RAVANA IN BALI VADHAM

After his theranottam Ravana is seen sitting on a stool. He says to himself "I am enjoying a lot of happiness. What is the reason for this?" Thinks. "Yes I know it. I did Tapas to Brahma and received all necessary boons. Afterwards I won all ten directions. I also defeated my elder brother Vaishravana. Then I lifted Kailas mountain when Siva and Parvathi were having a misunderstanding. Parvathi got frightened and embraced Siva in fear. Siva was so happy he gave a divine sword called Chandrahasa. Now the whole world is afraid of me. That is why I am enjoying so much happiness." He goes and sits on the stool. He looks far away. "Who is coming from a distance. he is coming fast. Oh, it is Akamba. Okay. Let me find out what news he has for me."

 

ASHRAMA VARNANA: ARJUNA IN KIRATHAM

Arjuna wants to do Tapas to Lord Siva and he is looking a suitable place in the Himalayan slopes. He comes to place where there is an ashram. Arjuna looks closely at the place. "Oh. What a beautiful place this is. A small river in which a very pure water is flowing. Some hermits are taking baths in the river. Some hermits are standing in the water and doing Tapsas. Some are facing the Sun. Some are standing in between five fires." Arjuna salutes the hermits from far. He says to himself "Look at this young one of a deer. It is looking for its mother. It seems to be hungry and thirsty. Nearby a female tiger is feeding its young ones. The little deer goes towards the tigress and pushes the young tiger cubs aside and starts drinking milk from the tigress. The tigress looks lovingly at the young deer and even licks its body as if it were its own child. How beautiful. How fulfilling."

 

Again he looks "Here on this side a mongoose and a serpent forgetting their enmity are hugging each other. This place is really strange and made divine by saints and hermits. Let me start my Tapas somewhere nearby."

 

A sloka called "Shikhini Shalabha" can be selected instead of the above if time permits.

 

AN ATTAM BASED ON A SLOKA

Sansrit slokas are sometimes shown in mudras and it has a pleasing and exhilarating effect. Different actors use slokas as per his own taste and liking. However, the slokas are taught to students during their training period. An example is given below.

 

Kusumo Kusumolpatti Shrooyathena Chathushyathe

Bale thava Mukhambuje Pashya Neelolpaladwayam

 

Meaning a flower blooming inside another flower is not known to history. But, my dear, in your lotus like face are seen two blue Neelolpala flowers (eyes).

 

A CONVERSATION BASED ON A SLOKA

Sanskrit slokas can also be used to express an intent. One such example is a sloka used by Arjuna addressed to Mathali the charioteer in Kalakeya Vadham. Sloka:

Pitha: Kushalee Mama hritha Bhujaam

Naatha Sachee Vallabha:

Maatha: kim nu Pralomacha Kushalinee

Soonurjayanthasthayo

Preethim va Kushchate Thadikshnavidhow

Cheta Samutkanuthe

Sutha: tvam Radhamashu Chodaya vayam

Dharmadivam Mathala

 

Meaning: The husband of Indrani and the lord of gods my father - Is he in good health? His son Jayantha - Is he strictly following the commands of his father? Oh, I am impatient to see all of them.

 

SWARGA VARNANA: ARJUNA IN KELAKEYA VADHAM

Arjuna goes to heaven on the invitation of his father, Indra. After taking permission from Indrani he goes out to see all the places in Swarga. First he sees a building, his father's palace. It is so huge with four entrances. It is made of materials superior to gold and jewels of the world. Then he goes ahead and sees Iravatha. Here he describes it as a huge elephant with four horns. He is afraid to touch it. Then he thinks that animals in Swarga can't be cruel like in the world and so thinking he goes and touches and salutes Iravatha. He describes the churning of the white sea by gods and demons with many details and how Iravatha also came out of the white sea due to this churning.

 

He walks on and sees his father's (Indra's) horse. It is described as being white and its mane is sizzling like the waves of the white sea from which it came. He touches and salutes the horse also. Then he goes to see the river of the sky (or milky way). He sees many birds by this river and how the birds fly and play is shown.

 

Then he sees the heavenly ladies. Some are collecting flowers, and one of them comes late and asks for some flowers for making garland. The others refuse. She goes to the Kalpa Vriksha and says "please give me some flowers." Immediately a shower of flowers occurs which she collects in her clothes and goes to make garlands chiding the others. "See... I also got flowers." After this he sees the music and dance of the heavenly ladies. First it starts with the adjustments of instruments Thamburu, Mridangam, Veena. Then the actual music starts along with the striking of cymbals. Then two or three types of dances are shown. Then comes juggling of balls. It is described by a sloka thus:

 

Ekopi Thraya Iva Bhathi Kandukoyam

 

Kanthayaa: Karathala Raktharaktha:

Abhrastho Nayanamareechi Neelaneelo

Popular belief is that kathakali is emerged from "Krishnanattam", the dance drama on the life and activities of Lord Krishna created by Sri Manavedan Raja, the Zamorin of Calicut (1585-1658 AD). Once Kottarakkara Thampuran, the Raja of Kottarakkara who was attracted by Krishnanattam requested the Zamorin for the loan of a troupe of performers. Due to the political rivalry between the two, Zamorin did not allow this. So Kottarakkara Thampuran created another art form called Ramanattam which was later transformed into Aattakatha. Krishnanaattam was written in Sanskrit, and Ramanattam was in Malayalam. By the end of 17th century, Attakatha was presented to the world with the title 'Kathakali'. Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called ), has also helped the literature of Kathakali sound more transparent for the average audience. As a part of modernising, propagating, promoting and popularizing Kathakali, the International Centre for Kathakali at New Delhi has taken up a continuing project since 1980 of producing new plays based on not only traditional and mythological stories, but also historical stories, European classics and Shakespeare's plays. Recently they produced Kathakali plays based on Shakespeare's Othello and Greek-Roman mythology of Psyche and Cupid.

 

Even though the lyrics/literature would qualify as another independent element called Sahithyam, it is considered as a component of Geetha or music, as it plays only a supplementary role to

Bhumau Talcharana Naghamshu Gaurgaura:

 

Meaning One ball looks like three balls. When it is in the hands of the juggler, it takes the redness of the hands, when it goes up it takes the blueness of the eyes, when it strikes the ground it becomes white from the whiteness of the leg nails. Once a juggled ball falls down. Then she, the juggler, somehow manages to proceed and remarks "See.. how I can do it".

 

At one time a garment slips from a lady's body and she adjusts the cloth showing shameful shyness (Lajja). Then the ladies go in for a Kummi dance. As Arjuna was enjoying this dance, suddenly somebody calls him. Arjuna feels scared. "Oh God, where am I?" he says and beats a hasty retreat.

 

TAPAS ATTAM: RAVANA IN RAVANA ULBHAVAM

[Background: Mali, Sumali and Malyavan were three brothers ruling Sri Lanka. During a war between them and Indra, Indra requested help from Lord Vishnu and as a consequence Lord Vishnu killed Mali. Sumali and Malyavan escaped to Patala. Kaikasi was the daughter of Sumali. She wandered in the forest. She belong three boys through a great sage called Vishravassu. (Vishravassu had an earlier son called Vaishravana who became the richest among all people.) The eldest boy of Kaikasi was Ravana followed by Kumbhakarna and Vibhishana.]

 

SCENE 1

When Ravana was a young boy (Kutti Ravana vesham), one day he was sleeping on his mothers lap in a place called madhuvanam. At that time Kaikasi sees Vaishravana flying overhead in his vimana (mythical aeroplane). She thinks “Oh, that is Vaishravana, technically a brother of my son who is sleeping on my lap. He is rich and strong. My son is so poor and weak. While thinking thus a drop of tear from her eyes drops on Ravana’s face. Ravana suddenly wakes up and sees his mother crying. When he knew the reason he could not bear it. He says he is going to do tapas to Brahma to get boons so that he will be strong and rich.

 

SCENE 2

(The tapas itself is shown as a part of autobiographical narration of adult ravana)

 

Ravana (adult Ravana, not kutti Ravana) is sitting on a stool. He thinks “Why am I so happy? How did I become so rich and strong? Oh yes. It is because of the tapas I did. What made me do the tapas? When I was a young boy, one day I was sleeping on my mother’s lap in a place called Madhuvanam. A drop of tear from her eyes falls on my face. I asked her why she was crying. She said she saw Vaishravana flying overhead in his vimana (plane). She told me Vaishravan was a brother of mine now flying in a plane. He is rich and strong. I am so poor and weak. When I heard this comparison between me and my brother, I could not bear it. I am going to do tapas to Brahma to get boons so that I will be strong and rich.

 

I made five different types of fires (while doing tapas gods are approached through Agni the god of fire). Then I started my tapas. I asked my brothers to stand guard and also keep the fires burning. Then I fully concentrated on tapas. Time passed but Brahma did not appear. I looked. Why is Brahma not appearing? I doubled my concentration. Time passed. Brahma is not appearing. Still not appearing? I cut one of my heads and put it in the fire. Waited, Brahma did not come. One more head rolls. Still no Brahma comes. Heads roll and roll. No Brahma. Only one head is left. First I thought of stopping my tapas. But no! Never! That will be an insult to me and my family. It is better to die than stop. Also when I die Brahma will be judged as being partial. With great determination I swung the sword at my last neck, when, lo and behold, suddenly Brahma appeared and caught my hand. I looked at him with still un-subsided, but gradually subsiding anger. Brahma asked me what boons I wanted. I asked for a boon that I should win all the worlds and have all the wealth and fame and that I should not be killed except by man. I also asked him to give boons for my brothers.

 

In the next scene Ravana asks Kumbhakarna and Vibhishana what boons they got. Unfortunately Kumbhakarna’s tongue got twisted while asking for boon and he got ‘sleep’ instead of becoming the ‘king of gods’. Ravana laughed it off. As for Vibhishana, he being a bhaktha of Vishnu, asked for Vishnu’s blessings and got it. Ravana laughs it off and also decides to conquer all the worlds and starts preparing his grand army for the big conquest of the worlds.

 

[This method of presentation with a peculiar sequence has a tremendous dramatic affect. The main actor redoes a small part of what happened to kutti Ravana vesham, and this gives a view of the high contrast between the boy and the man Ravana. Similarly the presence of Kumbhakarna and Vibhishana in the subsequent scene offers a good smile on the face of the viewer at the end of the play.]

 

KAILASA UDDHARANAM: RAVANA IN BALI VIJAYAM

[Background and Previous scene: After receiving the boons, and widening his kingdom in all directions, Ravana lives in Sri Lanka with great pomp and splendor. One day he sees Saint Narada approaching his palace singing songs in praise of him ‘Jaya jaya Ravana, Lanka Pathe’. Happily he receives Narada and seats him next to him. After telling Narada about the victory of his son Indrajith on Indra, Ravana tells Narada “Now there is nobody on earth or other worlds who can fight with me”. To this Narada replies “ Very true indeed, but there is one huge monkey called Bali who says he can defeat you. He even said that you are just like a blade of grass to him. Well let him say what he wants. You are unbeatable.” Then Narada says ‘let us go there and see him’. Both decide to go. But Ravana takes his famous sword called “Chandrahasam”. Then Narada asks the history of this sword. Ravana’s Attam Starts.]

 

Ravana says “I received this sword from Lord Siva. It happened thus. Once when I was conquering new places and expanding my empire I happened to be going across the Kailasa mountain. The plane got stuck on the mountain unable to move forward. I got down from the plane and looked at the mountain. (Looks from one end to the other first horizontally and then vertically.) So huge it was. Then I decided to lift it with my bare hand and keep it aside and move forward. I started sticking my hands under it one by one. Then I tried to lift it. It doesn’t move. I put more force and more force. It moved just a bit. I pushed harder and harder, slowly it started moving then again and again and it moved easily. Then I lifted it up with my hands and started juggling it (exaggeration evident).

 

“At that particular time Lord Siva was quarreling with his wife Parvathi. Why did they fight? The story is as follows. Parvathi had gone for enjoying swimming and bathing in some beautiful pond. At that time Siva opened his jata (disheveled long hair) and called Ganga for some entertainment after asking Ganapathi and Subramania to go for some errands. Somehow becoming suspicious, right at that time, Parvathi came back in a hurry with wet clothes and saw Siva with Ganga. Siva was wondering what to do and it was at that time that Ravana started lifting the Kailasa. When Kailasa started shaking Parvathi got scared and ran to Siva and hugged him. So the quarrel ended and Siva was happy. “As a reward Siva called me and gave me this famous Chandrahasa sword.”

 

Then Narada and Ravana leave to meet Bali. Ravana wanted to take the sword along with him, but Narada suggested that the sword is not required for teaching a lesson to Bali who is after all an unarmed monkey.

 

WIKIPEDIA

“Trench G confirmed the precise location and condition of the remains of Hawkley Hall beneath the pile of debris left after demolition, and this has protected the surviving footings from further decay.

Although the external south wall appeared to have been robbed away, internal walls have survived to heights of between 300mm and 1.4m. From the exposed layout of interior features it was possible to predict accurately the extent of the building, by correlating excavated evidence with that of the modern published survey.”

[From M Fletcher and P Arrowsmith, “Hawkley Hall, Wigan: An Archaeological Assessment and Evaluation”, GMAU Report No 1993/30]

 

The 1993 investigation of the debris field and surrounds by the Greater Manchester Archaeological Unit involved the cutting of seven trenches using a hydraulic excavator. By projecting the locations onto plans of the Hawkley Hall estate drawn in 1927 and subsequently, it was possible to determine roughly where the trenches were in relation to the original buildings. Trench G was a reversed and inverted L shape, with the longer length intersecting the line of the Hall's external south wall, at 90 degrees, midway between what had been the projecting west and east wings. The intact section of brickwork shown here may have bordered a small staircase facing the main entrance. This staircase led to a cellar of probable 19th century excavation. The large cut stones are thought to be part of a garden feature, moved from their original position during or shortly after the demolition.

My submission for Ubuntu Precise Pangolin 12.04 wall paper contest. Out of four candidates this gathered least views and no comments. I like it best though out of four candidates.

 

Raw processed with Photivo. Anisotropic filtering, Unsharp mask, Vignette, increased vibrance and Hue adjustment. Some details were manually color corrected with Gimp after raw processing.

 

2560 x 1600 original available

 

Photo was taken at my home yard in Helsinki

 

License Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0)

 

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Please distribute this image freely under attached Creative Commons license. You may not use, abuse or distribute this image under any such license that you pay of, namely you may not use or distribute this image under Finnish Copyright Groups Digilupa bit.ly/ozwGtt or corresponding license.

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So, I'm a little obsessive compulsive when it comes to reading magazines.

 

I've been doing this since I was in fifth grade.

 

I started just underlining everything with whatever pen I had handy, but then I moved on to alternating underlining and crossing out paragraphs, then sentences, then words. And I alternated patterns. Then I started connecting the lines.

 

Over time, I also got more specific about what pens I'd use. First it was any pen, then it was only rolling ball pens, then only Pilot Precise pens, and then only fine point Pilot Precise pens.

 

I don't have to do it to read something, but I enjoy it.

 

Sam has learned to read through it.

My partner was very precise about that, what she wants. And I bet that she will know immediately, that's for her. Although such mini is not so much in my style lately, the wish of the swap partner is my demand ;) I hope you will like it.

 

That's the fabric for the back. I painted the fabric with watersoluble crayons, thread sketched (didn't make photo yet, as I was doing it in the evening today) and at the moment I'm finishing quilting. More photos tomorrow.

Another ape of Peter Yang's shot of Admiral William Fallon. Better than my first. Insight gained on this go 'round: black shirt and jacket work better than white shirt does for this aesthetic.

 

Strobist info: Canon Speedlite 580EXII high above camera axis at about 45° with a homemade snoot, 1/8 +2/3 power.

Kodak Brownie Starmatic - old 127 film camera with precise viewfinder:) test roll

Mr “Precise”. “Straight as a die” He once could have been a military man. Everything has to be “neat and tidy and disciplined”. Although he is a little formal, he is not “bossy”. He has a dry sense of humor and joins in the fun. He’s always helping others. Have fun with Major at tjandpals.com

Wheels: COR Precise

Finish: Gloss Black

Front Wheels: 20x8.5

Rear Wheels: 21x13

Front Tires: 235/30R20

Rear Tires: 375/20R21

More Details: www.corwheels.com/precise/

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Thank you friends, for your immediate and precise information!! I got it well wow it is nice!! This experience is likely to make me interested in fowls. (^O^) After browsing Japanese web sites on this, I knew that this bird often puzzles Japanese as I did haha

 

... well then,

 

Bariken/Taiwan-gamo/France-gamo, バリケン/台湾鴨/フランス鴨、Muscovy duck, Cairina moschata

 

According to Wikpedia ... "....... a large duck which is native to Mexico, Central and South America. ......... There also are feral breeding populations in North America in and around public parks in nearly every state of the USA and in the Canadian provinces. Although the Muscovy Duck is a tropical bird, it adapts to icy and snowy conditions down to -12°C (10°F) and below without ill effects The wild Muscovy Duck is all-dark apart from the white in the wings, with long talons on its feet and a wide flat tail. ...Some domesticated ducklings have a dark head and blue eyes, others a light brown crown and dark markings on their nape. They are agile and speedy precocial hunters.

 

From Japanese web search I also knew that ... Introduced to Japan for farming but marketing failed. escaped birds naturalized in many water surface,,,,the only house duck that is not originated in Mallard. ....Japanese name "Bariken" originates from Dutch word "Bergeeende" ... so maybe introduced from Netherland? Other Japanese name means "Taiwan duck", "French duck"

 

Otto muma park, Tsukuba, Ibaraki, japan Feb 2008

Nikon D70s / Sigma 150 macro

 

Initial discription -----------------------

I have little knowledge about birds, and nothing especially on fowls. Someone please teach me what is he!!

 

I thought this one is some kind of turkey or so (^.^;;, but ahh! it jumped into the pond!! I think a turkey does not swim... right? You may laugh at my stone ignorance!! (^O^)

  

Today I went to Otto-numa park to watch ducks. The sun was warm spring sun, but strong wind was winter north wind. I sit by the pond, and enjoyed watching ducks. I love to watch pin-tails, they are really cute and comical. Swans were swimming elegantly.

 

There are many feeders and every time someone feeds, there happened quite a mess lol. In front of me a mallard was trying to raxx a white duck (^.^;;

 

On the bank various kinds of homeless fowls, whom I cannot identify only if it is chicken or not lol, and landed pintails were always making mess following walkers expecting feed. This park, especially in winter is birds wonderland haha.

 

One after another, fowls came to me, walked about circling around me, so I did much conversation with them haha. "I know you ware nice jacket, but have you ever caught cold? Don't say you have that bird ful!" "..gobble... gobble"

 

I suddenly thought that fowl may be much more photogenic than wild birds here on close up, and tried some shots haha.

Precise location unknown

Lou Campanile (left) and George Van Why (right) inspect prototype components on a Coordinate Measuring Machine (CMM), a device that measures the precise dimensions of objects. Photo by Richard Mattox.

The Army is seeking new artillery weapons—missiles, howitzers, shells and rockets—that are more precise and more lethal over a longer range and that are capable of destroying or degrading an enemy’s anti-access and area denial systems. (U.S. Army photo)

The good doctor is asking all the wrong questions. Or to be more precise, the right questions to the wrong person.

Kilmallie Parish / Banavie War Memorial

More precise NGR NN 10875 76986

-

Many local war memorials have been recently cleaned so came to see if this one had been cleaned but does not seem to have had any work done on it

---

TO THE GLORIOUS MEMORY

OF THESE LOCHABER MEN WHO DIED

FOR KING AND COUNTRY IN THE GREAT WAR

1914- 1916

-

MJR. E.S. GOOCH, TORCASTLE, BERKS YEOMANRY

TPR. A. MACDOUGALL, CORPACH, SCOTTISH HORSE

Q.M.S. J. CAMERON, MUIRSHEARLICH, LOVAT SCOUTS

TPR. J. MACSALMAN, BANAVUIE, LOVAT SCOUTS

TPR. A. CAMERON, GLENLOY, LOVAT SCOUTS

TPR. A. CAMERON, GUISACHAN, LOVAT SCOUTS

GUNR. D. MACDOUGALL, CORPACH, ARG.MTN.BTY.

PTE. D. CAMERON, CAOL, ROYAL SCOTS.

PTE. A. DONALDSON, MOUNT, K.O.S.B.

PTE. J. ROY DALZIEL, GUISACHAN, SCOTTISH RFLS.

PTE. A. GILLIES, LOCHY-SIDE, SCOTTISH RFLS.

L/CPL. A. CAMERON, BRAINCHAMUS, BLACK WATCH

L/CPL. J. GILMOUR, BLAICH, BLACK WATCH

SERGT. D. CAMPBELL, GLENPEAN, SEAFORTH HDRS.

L/CPL. J. GRAY, BANAVIE, SEAFORTH HDRS.

L/CPL. E. CAMPBELL, GLENPEAN, GORDON HDRS.

PTE. A. MACPHERSON, MUIRSHEARLICH, GORDON HDRS.

CAPT. A. CAMERON. OF LOCHIEL, CAMERON HDRS.

LIEUT. ARCHD. CAMERON. OF LOCHIEL, CAMERON HDRS.

PTE. P.A. SHAND, ACHNACARRY, CAMERON HDRS.

PTE. J. MACDONALD, ACHNACARRY, CAMERON HDRS.

PTE. H. MACCULLOCH, ACHNACARRY, CAMERON HDRS.

PTE. R. BAKER, ACHNACARRY, CAMERON HDRS.

PTE. P. MACDONALD, PUTACHAN, CAMERON HDRS.

PTE. J. MACLENNAN, GLEN-KINGIE, CAMERON HDRS.

PTE. B. SUTHERLAND, GLEN-KINGIE, CAMERON HDRS.

PTE. D. CAMPBELL, GAIRLOCHY,, CAMERON HDRS.

PTE. A. MACMASTER, MUIRSHEARLICH, CAMERON HDRS.

PTE. R.R.S. CRAWFORD, MANSE, CAMERON HDRS.

PTE. A. MACKENZIE, CORPACH, CAMERON HDRS.

PTE. D. MACMILLAN, CORPACH, CAMERON HDRS.

PTE. A. MACINTYRE, TRISLAIG, CAMERON HDRS.

PTE. J. CAMPBELL, BADABRIE, CAMERON HDRS.

PTE. A. MACLAREN, ARDECHIVE, CAMERON HDRS.

PTE. A. CAMERON, ACHAPHUBLE, CAMERON HDRS.

PTE. A. CAMERON, GLENMAILLIE, CAMERON HDRS.

PTE. J. MACLAREN, GLENFINNAN, CAMERON HDRS.

L/CPL. N. MARTIN, BANAVIE, ARG. & SUTHD. HDRS.

PTE. A.C. CAMERON, GLENMAILLIE, M.C.G.

PTE. M. COLQUHOUN, CORPACH, R.A.M.C.

PTE. J. CAMPBELL, GLENPEAN, R.A.M.C.

PTE. J. MACMASTER, FASSFERN, CANADIAN SFTHS.

D. GILLIES, LOCHY=SIDE, TRANSPORT

-

"BITHIDH AN CLIU BUAN"

--

1939 - 1945

A.B. T. ALEXANDER, TOMONIE, R.N.

A.B. J. MACDONALD, CORPACH, R.N.

A.B. D. ROBERTSON, CORPACH, R.N.

SGT. A. MACINTOSH, CORPACH, R.A.F.

PTE. D. MACDOUGALL, CORPACH, R.A.S.C.

PTE. K. MACDONALD, ACHNACARRY, CAM. HRS.

PTE. P. WILSON, TOMONIE, CAM. HRS.

---

ID:MHG52984

Type of record:Monument

Name:Banavie War Memorial, Fort William

Grid Reference:NN 10871 76995

Map Sheet:NN17NW

Civil Parish:KILMALLIE

Geographical Area:LOCHABER

-

Site Type WAR MEMORIAL (20TH CENTURY)

Canmore ID 318842

Site Number NN17NW 63

NGR NN 10871 76994

Council HIGHLAND

Parish KILMALLIE

Former Region HIGHLAND

Former District LOCHABER

Former County INVERNESS-SHIRE

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Precise location not identified.

 

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A few short years ago, it would be impossible to predict the precise way in which data has evolved, and just how much data we generate today. To say it has increased in the last few years would be an understatement. There has been exponential growth of new data, now commonly referred to as Big Data. Itâs not that big data didnât exist before; itâs just that itâs much, much bigger now, and itâs being generated at much faster rates, thanks to modern technology.

 

For example, YouTube alone boasts over 1 billion users, 300 hours of video uploaded every minute, and hundreds of millions of hours of video content watched and billions of views generated every single day. And thatâs just one website.

 

According to IBM, we generate 2.5 quintillion bytes of data every day. We are practically drowning in new data, at every second, and unless something is being done with it, all this data is rendered essentially useless. Since this is a trend that is not going away any time soon, how are we able to deal with it all?

 

Analyzing the data we generate, particularly online data, is an integral part of how businesses run today. It is important for businesses to understand and analyze information in order to use it to grow their company, and become more efficient with business decisions.

 

Moreover, because much of the data available today is user generated, with everything from emails and clicks, to tweets and Facebook posts, to uploaded photos and videos, it is all being used to gather information on clients and customers, to figure out their interests and habits, market and advertise to them, for the ultimate goal of generating sales from them.

 

This is why data visualization software, such as ZoomCharts charts and graphs, has been invaluable in making it easy to analyze, understand, and present data. ZoomCharts tools are completely interactive, support massive data sets, work on all modern devices including touch screens, and perform at incredibly fast speeds, to ensure that you are in total control of your data, and not the other way around.

 

Check out ZoomCharts products:

 

Network Chart

Big network exploration

Explore linked data sets. Highlight relevant data with dynamic filters and visual styles. Incremental data loading. Exploration with focus nodes.

 

Time Chart

Time navigation and exploration tool

Browse activity logs, select time ranges. Multiple data series and value axes. Switch between time units.

 

Pie Chart

Amazingly intuitive hierarchical data exploration

Get quick overview of your data and drill down when necessary. All in a single easy to use chart.

 

Facet Chart

Scrollable bar chart with drill-down

Compare values side by side and provide easy access to the long tail.

 

ZoomCharts

www.zoomcharts.com

The worldâs most interactive data visualization software

 

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Warangal Fort, in the present-day Indian state of Telangana, appears to have existed since at least the 13th century CE. Although precise dating of its construction and subsequent enhancements are uncertain, historians and archaeologists generally accept that an earlier brick-walled structure was replaced with stone by Ganapatideva, who died in 1262, and that his successors – Rudramadevi and Prataparudra II – added to its height and added gateways, square bastions and additional circular earthern walls prior to the latter's death in 1323. This places the construction towards the end of the Kakatiya period. There were later modifications between the 15th and 17th centuries, comprising principally the addition of barbicans to the four gates in the stone wall and the creation of gates in the outer earthern wall.

 

Remnants of the structure can be seen today near to the town of Warangal, which was the Kakatiya capital. The Archaeological Survey of India has listed the remains as a Monument of National Importance.

_____________________________

 

The 12th and the 13th centuries saw the emergence of the Kakatiyas. They were at first the feudatories of the Western Chalukyas of Kalyana, ruling over a small territory near Warangal. A ruler of this dynasty, Prola II, who ruled from A.D.1110 to 1158, extended his sway to the south and declared his independence. His successor Rudra (A.D.1158--1195) pushed the kingdom to the north up to the Godavari delta. He built a fort at Warangal to serve as a second capital and faced the invasions of the Yadavas of Devagiri. The next ruler Mahadeva extended the kingdom to the coastal area. In A.D.1199, Ganapati succeeded him. He was the greatest of the Kakatiyas and the first after the Satavahanas to bring the entire Telugu area under one rule. He put an end to the rule of the Velanati Cholas in A.D.1210. He forced the Telugu Cholas of Vikramasimhapura to accept his suzerainty. He established order in his vast dominion and encouraged trade.

 

As Ganapati Deva had no sons, his daughter Rudramba succeeded him in A.D.1262 and carried on the administration. Some generals, who did not like to be ruled by her, rebelled. She could, however, suppress the internal rebellions and external invasions with the help of loyal subordinates. The Cholas and the Yadavas suffered such set backs at her hands that they did not think of troubling her for the rest of her rule.

 

Prataparudra succeeded his grandmother Rudramba in A.D.1295 and ruled till A.D.1323. He pushed the western border of his kingdom up to Raichur. He introduced many administrative reforms. He divided the kingdom into 75 Nayakships, which was later adopted and developed by the Rayas of Vijayanagara. In his time the territory constituting Andhra Pradesh had the first experience of a Muslim invasion. In A.D.1303, the Delhi Sultan Ala-ud-din Khilji sent an army to plunder the kingdom. But Prataparudra defeated them at Upparapalli in Karimnagar district. In A.D. 1310, when another army under Malik Kafur invaded Warangal, Prataparudra yielded and agreed to pay a large tribute. In A.D.1318, when Ala-ud-din Khilji died, Prataparudra withheld the tribute. It provoked another invasion of the Muslims. In A.D.1321, Ghiaz-ud-din Tughlaq sent a large army under Ulugh Khan to conquer the Telugu country then called Tilling. He laid siege to Warangal, but owing to internal dissensions he called off the siege and returned to Delhi. Within a short period, he came back with a much bigger army. In spite of unpreparedness, Prataparudra fought bravely. For want of supplies, he surrendered to the enemy who sent him to Delhi as a prisoner, and he died on the way. Thus ended the Kakatiya rule, opening the gates of the Telugu land to anarchy and confusion yielding place to an alien ruler.

 

The Kakatiya period was rightly called the brightest period of the Telugu history. The entire Telugu speaking area was under the kings who spoke Telugu and encouraged Telugu. They established order throughout the strife torn land and the forts built by them played a dominant role in the defence of the realm. Anumakonda and Gandikota among the `giridurgas', Kandur and Narayanavanam among the `vanadurgas', Divi and Kolanu among the `jaladurgas', and Warangal and Dharanikota among the `sthaladurgas' were reckoned as the most famous strongholds in the Kakatiya period. The administration of the kingdom was organized with accent on the military.

 

Though Saivism continued to be the religion of the masses, intellectuals favoured revival of Vedic rituals. They sought to reconcile the Vaishnavites and the Saivites through the worship of Harihara. Arts and literature found patrons in the Kakatiyas and their feudatories.

 

WIKIPEDIA & WIKIMAPIA

 

Drawn with the pencil tool in the iPad art app Graphite, based on this photograph: www.flickr.com/photos/nailbender/2745054194/

 

To say a drawing is "based on" a photograph -- or for that matter based on looking at living person or landscape directly -- is acknowledgement of a drawing source and also that the real live original in a different place and moment was unavoidably different, probably very different, and possibly not even recognizable. What my lack of skill completely failed to show in this picture was the young man's vigorous sense of aliveness and perhaps a hint of friendliness, conveyed in the photograph by lighting and expression that didn't transfer to my drawing. However, a likeness from somewhat accurate proportions and a hint of the fresh crispness of detail came through much better than I expected.

To be precise, the Kaue is a changing room with shower facilities at a colliery. In the 'White Kaue' the miners would change from their normal clothes, and in the 'Black Kaue' from their work clothes, and place them in baskets which they would hoist on pulleys up toward the ceiling. Each basket belongs to a miner. After hoisting the basket with a chain, they could lock it.

 

A really stunning place!

Warangal Fort, in the present-day Indian state of Telangana, appears to have existed since at least the 13th century CE. Although precise dating of its construction and subsequent enhancements are uncertain, historians and archaeologists generally accept that an earlier brick-walled structure was replaced with stone by Ganapatideva, who died in 1262, and that his successors – Rudramadevi and Prataparudra II – added to its height and added gateways, square bastions and additional circular earthern walls prior to the latter's death in 1323. This places the construction towards the end of the Kakatiya period. There were later modifications between the 15th and 17th centuries, comprising principally the addition of barbicans to the four gates in the stone wall and the creation of gates in the outer earthern wall.

 

Remnants of the structure can be seen today near to the town of Warangal, which was the Kakatiya capital. The Archaeological Survey of India has listed the remains as a Monument of National Importance.

_____________________________

 

The 12th and the 13th centuries saw the emergence of the Kakatiyas. They were at first the feudatories of the Western Chalukyas of Kalyana, ruling over a small territory near Warangal. A ruler of this dynasty, Prola II, who ruled from A.D.1110 to 1158, extended his sway to the south and declared his independence. His successor Rudra (A.D.1158--1195) pushed the kingdom to the north up to the Godavari delta. He built a fort at Warangal to serve as a second capital and faced the invasions of the Yadavas of Devagiri. The next ruler Mahadeva extended the kingdom to the coastal area. In A.D.1199, Ganapati succeeded him. He was the greatest of the Kakatiyas and the first after the Satavahanas to bring the entire Telugu area under one rule. He put an end to the rule of the Velanati Cholas in A.D.1210. He forced the Telugu Cholas of Vikramasimhapura to accept his suzerainty. He established order in his vast dominion and encouraged trade.

 

As Ganapati Deva had no sons, his daughter Rudramba succeeded him in A.D.1262 and carried on the administration. Some generals, who did not like to be ruled by her, rebelled. She could, however, suppress the internal rebellions and external invasions with the help of loyal subordinates. The Cholas and the Yadavas suffered such set backs at her hands that they did not think of troubling her for the rest of her rule.

 

Prataparudra succeeded his grandmother Rudramba in A.D.1295 and ruled till A.D.1323. He pushed the western border of his kingdom up to Raichur. He introduced many administrative reforms. He divided the kingdom into 75 Nayakships, which was later adopted and developed by the Rayas of Vijayanagara. In his time the territory constituting Andhra Pradesh had the first experience of a Muslim invasion. In A.D.1303, the Delhi Sultan Ala-ud-din Khilji sent an army to plunder the kingdom. But Prataparudra defeated them at Upparapalli in Karimnagar district. In A.D. 1310, when another army under Malik Kafur invaded Warangal, Prataparudra yielded and agreed to pay a large tribute. In A.D.1318, when Ala-ud-din Khilji died, Prataparudra withheld the tribute. It provoked another invasion of the Muslims. In A.D.1321, Ghiaz-ud-din Tughlaq sent a large army under Ulugh Khan to conquer the Telugu country then called Tilling. He laid siege to Warangal, but owing to internal dissensions he called off the siege and returned to Delhi. Within a short period, he came back with a much bigger army. In spite of unpreparedness, Prataparudra fought bravely. For want of supplies, he surrendered to the enemy who sent him to Delhi as a prisoner, and he died on the way. Thus ended the Kakatiya rule, opening the gates of the Telugu land to anarchy and confusion yielding place to an alien ruler.

 

The Kakatiya period was rightly called the brightest period of the Telugu history. The entire Telugu speaking area was under the kings who spoke Telugu and encouraged Telugu. They established order throughout the strife torn land and the forts built by them played a dominant role in the defence of the realm. Anumakonda and Gandikota among the `giridurgas', Kandur and Narayanavanam among the `vanadurgas', Divi and Kolanu among the `jaladurgas', and Warangal and Dharanikota among the `sthaladurgas' were reckoned as the most famous strongholds in the Kakatiya period. The administration of the kingdom was organized with accent on the military.

 

Though Saivism continued to be the religion of the masses, intellectuals favoured revival of Vedic rituals. They sought to reconcile the Vaishnavites and the Saivites through the worship of Harihara. Arts and literature found patrons in the Kakatiyas and their feudatories.

 

WIKIPEDIA & WIKIMAPIA

 

Its certainly been a while since I uploaded. To be precise, it has been 10 days.

Those 10 days may seem to have passed rather fast, but it has been a test of pain and patience for me. It has seemed like eternity. And the next few weeks are going to be exactly like that.

I just underwent an ACL reconstruction surgery the same 10 days ago, and the first few days have not been the most pleasant. Thankfully, I am no longer at that phase and things have seemingly got better. From now, it is a test of patience....

 

And I am hoping to get ready by summer.

 

Hopefully in time to go out and fully explore the wilds of California once again. I will probably miss the wildflower season this time around, but that, perhaps is a small price to pay for a better leg!

 

Thankfully, this now gives me plenty of time to go through my images once again to find out some memories that I had locked away. Like this one from a summer climb to the infamous Half Dome.

 

Those storm clouds brewing in the distance resulted in hail+sleet exactly where I was standing, 6 hours later. However, when I was there, the clear weather and the early morning sky provided wonderful vistas from the edge.

 

And since flickr doesn't do justice to panoramas, do view it large.

 

And what does it feel to be on the edge? Scroll down below

 

Yosemite National Park

CA USA

Aïkido

Plus de 250 pratiquants de l'art martial d'Aïkido ont participé à un stage de trois jours à la salle omnisports de Marville le week-end dernier. « Après avoir animé un rassemblement à Gignac (34), l'expert Japonais Tsurozo Miyamoto, 7e dan, a dirigé le stage malouin », a précisé le président du comité régional Christian Massez.

Nombreux participants avaient fait le déplacement de tout l'hexagone ainsi que l'Allemagne, la Suisse et la Grande-Bretagne. L'Association Sportive de la Jeanne d'Arc était le club hôte de la manifestation.

L'aïkido (合気道, aikidō?) est un art martial japonais (budo), fondé par Morihei Ueshiba O sensei entre 1925 et 1960. L'aïkido a été officiellement reconnu par le gouvernement japonais en 1940 sous le nom d’aikibudō1. Il a été créé à partir de l'expérience que son fondateur avait de l'enseignement des koryu (écoles d'arts martiaux anciennes), essentiellement le ju-jitsu de l'école daitō ryū, le kenjutsu2 (art du sabre japonais) et l'aikijutsu. L'aïkido est né de la rencontre entre ces techniques de combat et une réflexion métaphysique de Morihei Ueshiba sur le sens de la pratique martiale à l'ère moderne.

L'aïkido se compose de techniques avec armes et à mains nues utilisant la force de l'adversaire, ou plutôt son agressivité et sa volonté de nuire. Ces techniques visent non pas à vaincre l'adversaire, mais à réduire sa tentative d'agression à néant3. L'aïkido peut être considéré comme la concrétisation du concept de légitime défense : une réaction proportionnée et immédiate à une agression. En fait, dans l'esprit de l'aïkido, il n'y a pas de combat, puisque celui-ci se termine au moment même où il commence. Conformément à cette logique, il n'existe pas de compétition d'aïkido excepté dans le style Shodokan fondé par Kenji Tomiki (et de ce fait appelé aussi Tomiki ryu, École Tomiki).

Warangal Fort, in the present-day Indian state of Telangana, appears to have existed since at least the 13th century CE. Although precise dating of its construction and subsequent enhancements are uncertain, historians and archaeologists generally accept that an earlier brick-walled structure was replaced with stone by Ganapatideva, who died in 1262, and that his successors – Rudramadevi and Prataparudra II – added to its height and added gateways, square bastions and additional circular earthern walls prior to the latter's death in 1323. This places the construction towards the end of the Kakatiya period. There were later modifications between the 15th and 17th centuries, comprising principally the addition of barbicans to the four gates in the stone wall and the creation of gates in the outer earthern wall.

 

Remnants of the structure can be seen today near to the town of Warangal, which was the Kakatiya capital. The Archaeological Survey of India has listed the remains as a Monument of National Importance.

_____________________________

 

The 12th and the 13th centuries saw the emergence of the Kakatiyas. They were at first the feudatories of the Western Chalukyas of Kalyana, ruling over a small territory near Warangal. A ruler of this dynasty, Prola II, who ruled from A.D.1110 to 1158, extended his sway to the south and declared his independence. His successor Rudra (A.D.1158--1195) pushed the kingdom to the north up to the Godavari delta. He built a fort at Warangal to serve as a second capital and faced the invasions of the Yadavas of Devagiri. The next ruler Mahadeva extended the kingdom to the coastal area. In A.D.1199, Ganapati succeeded him. He was the greatest of the Kakatiyas and the first after the Satavahanas to bring the entire Telugu area under one rule. He put an end to the rule of the Velanati Cholas in A.D.1210. He forced the Telugu Cholas of Vikramasimhapura to accept his suzerainty. He established order in his vast dominion and encouraged trade.

 

As Ganapati Deva had no sons, his daughter Rudramba succeeded him in A.D.1262 and carried on the administration. Some generals, who did not like to be ruled by her, rebelled. She could, however, suppress the internal rebellions and external invasions with the help of loyal subordinates. The Cholas and the Yadavas suffered such set backs at her hands that they did not think of troubling her for the rest of her rule.

 

Prataparudra succeeded his grandmother Rudramba in A.D.1295 and ruled till A.D.1323. He pushed the western border of his kingdom up to Raichur. He introduced many administrative reforms. He divided the kingdom into 75 Nayakships, which was later adopted and developed by the Rayas of Vijayanagara. In his time the territory constituting Andhra Pradesh had the first experience of a Muslim invasion. In A.D.1303, the Delhi Sultan Ala-ud-din Khilji sent an army to plunder the kingdom. But Prataparudra defeated them at Upparapalli in Karimnagar district. In A.D. 1310, when another army under Malik Kafur invaded Warangal, Prataparudra yielded and agreed to pay a large tribute. In A.D.1318, when Ala-ud-din Khilji died, Prataparudra withheld the tribute. It provoked another invasion of the Muslims. In A.D.1321, Ghiaz-ud-din Tughlaq sent a large army under Ulugh Khan to conquer the Telugu country then called Tilling. He laid siege to Warangal, but owing to internal dissensions he called off the siege and returned to Delhi. Within a short period, he came back with a much bigger army. In spite of unpreparedness, Prataparudra fought bravely. For want of supplies, he surrendered to the enemy who sent him to Delhi as a prisoner, and he died on the way. Thus ended the Kakatiya rule, opening the gates of the Telugu land to anarchy and confusion yielding place to an alien ruler.

 

The Kakatiya period was rightly called the brightest period of the Telugu history. The entire Telugu speaking area was under the kings who spoke Telugu and encouraged Telugu. They established order throughout the strife torn land and the forts built by them played a dominant role in the defence of the realm. Anumakonda and Gandikota among the `giridurgas', Kandur and Narayanavanam among the `vanadurgas', Divi and Kolanu among the `jaladurgas', and Warangal and Dharanikota among the `sthaladurgas' were reckoned as the most famous strongholds in the Kakatiya period. The administration of the kingdom was organized with accent on the military.

 

Though Saivism continued to be the religion of the masses, intellectuals favoured revival of Vedic rituals. They sought to reconcile the Vaishnavites and the Saivites through the worship of Harihara. Arts and literature found patrons in the Kakatiyas and their feudatories.

 

WIKIPEDIA & WIKIMAPIA

 

I'm at Precise Resort Rügen! 4sq.com/1HxEiXC

Precise location not identified.

 

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APRIL ROUND

 

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Best professional-quality and precise torque wrenches at affordable prices

 

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Get the Right Torque Specs Every Time - The heavy-duty cam and pawl mechanism makes this great for precision work. A clearly engraved dual-range scale on the shaft and a click system prevents over-tightening.

 

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Photo_061806_004.jpg

Precise location not identified.

 

CC0 waiver: To the extent possible under law, I waive all copyright and related or neighboring rights to this work.

A very straight and precise new fence being built to replace an older fence destroyed in a storm.

 

This image is copyrighted and I reserve all rights to it. Please see my website for more information about my images, copyright, licensing, etc.

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Zine celebrating the precise moment that they say the title of the film, in the film.

When was the world's first railway laid? No one is quite confident on a precise date but simple rails have been used to guide vehicles for centuries, definitely as far back as the middle ages and possibly even in ancient Greece.

 

What is certain is that in the early 1600s a Nottinghamshire businessman called Huntingdon Beaumont came to Northumberland and laid rails from collieries near Blyth to a shipping point on the coast.

 

His waggonway used horses hauling wooden waggons on wooden wheels on wooden rails, however this was not a financial success. It did though provide the spark of progression from primitive wooden rails over short distances, to a railway network which would change Britain and the world forever.

 

Tyneside Roads

 

From the mid 1600 onwards waggonways and the Tyneside coal industry became linked so closely that they were known throughout the rest of Britain as 'Tyneside Roads'. A network of lines linked collieries on both sides of the Tyne to the river.

 

It is no coincidence that the North East was the area where waggonways took greatest hold, because canal building was impossible due to deep valleys and steep hills. What set the rail systems of Tyneside apart from all others was its use of the flanged wheel - a key element of the modern railway as we know it.

 

A revelation

 

When the Tanfield Railway - or waggonway as it was known at the time - was built in 1725, it was a revelation. Its massive engineering was unlike anything else in its era, or even since the Roman Empire. It was a triumph of engineering over nature, a clear signal that a new industrial age was upon the world, and that railways would play a massive part.

 

First laid down more than a quarter of a century before the first railway officially sanctioned by government, over 75 years before the first steam locomotive and a whole 100 years earlier than the Stockton and Darlington Railway, the Tanfield Railway is the world's oldest railway. We will be the first railway to celebrate our tricentenary in 2025.

The Terminal 1 multi-storey car park to be precise, the Lovell Telescope is at Jodrell Bank near Goostrey, Cheshire and can be seen as far as Oldham on a clear day.

marketplace Budapest

Historic marker for the Cedarburg Interurban Bridge in Cedarburg, Wisconsin.

 

"Every hour, with precise regularity, the Milwaukee Northern Railway Interurban train ran over this steel truss bridge. The trip between Milwaukee and Cedarburg took about an hour and cost less than 30 cents. In 1922 the Milwaukee Northern Railway Company was acquired by the Milwaukee Electric Railway and Light Company. The interurban line was operated until 1948. Today, the Interurban Bridge is a pedestrian walkway, and portions of the old rail bed are used as a bike path."

The warm walnut inlay is precise yet complicated in detail and contrasts well against the dark ebony wood. The doors with the stylized floral pattern become the focal point when approaching the piece. Although the piece also contained gothic style arches and other patterns, the contrasting floral inlay steals the show and shows the skill of the craftsman. Other pieces in the collection have carved legs made to look like roots and top arches that depicted canopies. The addition of flora and plants into the structure and aesthetics of furniture broke the mold of the historical revival styles of furniture found earlier in the 19th century.