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I always make a search for snakes, toads and frogs before I mow the back yard. I found this little Northern Brown Snake in front of the shed. The snake has a scar (bump) on the second curve from the head but was in good shape - I let the snake go under the new shed (it is up on bricks).
CAMP FUJI, Japan (April 19, 2021) - U.S. Marine Corps Lance Cpl. Westley Grishaw and Lance Cpl. Andre Hillman, both field artillery cannoneers with 3d Battalion, 12th Marines, 3d Marine Division, emplace an M777A2 Howitzer during Artillery Relocation Training Program 21.1 at Combined Arms Training Center, Camp Fuji, Japan, April 19, 2021. The training contributes to the defense of Japan and the U.S.-Japan Alliance as the cornerstone of peace and security in the Indo-Pacific region. ARTP provides realistic, live-fire training opportunities to the only permanently forward-deployed artillery unit in the Marine Corps, enabling them to provide precision indirect fires from a distributed environment in support of maritime operations. Grishaw is a native of Cape May, New Jersey. Hillman is a native of Buffalo, New York. (U.S. Marine Corps photo by Cpl. Michael Jefferson Estillomo) 210419-M-ME993-429
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there were times we could get out of the car and move very close before they would fly...other times the only shots would be from the car before they left to relocate
Two headstones were relocated to rear of Echunga Uniting Church when old Wesleyan cemetery in West St was cleared for housing 1985.
HEADSTONE FOR WILLIAM HENRY SANDERCOCK died 21 Jul 1882 aged 23, following a mine accident, buried in Echunga Wesleyan Cemetery.
“SANDERCOCK - On the 21st July, at his brother-in-law's residence, Echunga, after a painful illness, William Henry, the beloved husband of Mary Adelaide Sandercock, and son-in-law of S. Lean, Adelaide, aged 23 years. Much respected by a large circle of friends. New Zealand papers please copy.” [Advertiser
The man Sandercock, who was injured by a fall of earth at the King mine, Echunga, on Friday, June 16, died on Saturday. An inquest was held before Mr. T. J. S. O'Halloran, S.M., this morning, The evidence disclosed that death resulted from an accident that-it was impossible to foresee, and that all needful precautions had been taken by the manager. Mr. Stephen Lean. The jury returned a verdict of accidental death, adding that no blame was attachable to anyone.” [Express & Telegraph 24 Jul 1882]
“John Rundle Sandercock, miner, Echunga, deposed— Deceased was my brother. He was twenty-eight years old. On 16th June last was working in the shaft at the King Mine, near Echunga. Deceased and Edward Rule were there also. Were making preparations for putting in a set of timber. Soon after deceased came down a piece of ground, about four feet from bottom of the shaft, fell in and caused more to come from behind the timber, burying deceased entirely, and Rule up to his knees. Called immediately for assistance; and witness, Wm. Hammatt, James Climm, and Wm. Oates assisted to extricate deceased and Rule. The work took about 2½ hours. Deceased was seriously injured, and Rule (who is now in the Adelaide Hospital) had his foot broken. . . Stephen Lean, Manager of the King Gold Mining Company, gave corroborative evidence, and added that about 6 feet had been sunk under the timber in order to further secure the ground, which was a clay slate and not dangerous. Shaft was 80 feet deep at time of accident. . . Octavus Weld, legally qualified medical practitioner, cave evidence, from which it appeared that deceased had met with severe injuries from which blood poisoning set in, and caused his death. The Jury returned a verdict that the cause of death was purely accidental, and that no blame was attachable to any person.” [Register 25 Jul 1882]
“The funeral of the unfortunate man, Sandercock, who was fatally injured in the late accident at the King Gold Mine, took place on Sunday last, and was the largest ever known here, close on 400 mourners and sympathisers following the corpse to the grave. . . utmost sympathy is felt here for the relatives of the unfortunate man, and the entertainment to be given on their behalf on Monday evening next is likely to be largely attended. It was originally fixed for the 20th inst., when poor Sandercock was still alive, but he getting very much worse that day, and death being clearly close at hand it was postponed.” [Southern Argus 3 Aug 1882]
HEADSTONE FOR CHARLES COOPER, his wife Ann nee Sandford, their son Thomas aged 12 years and grandson Richard Vernon Saint, buried in Echunga Wesleyan Cemetery. Richard Vernon was 2-year-old son of Robert William Saint & Ann Elizabeth nee Cooper. Charles Cooper was the father of Charles who founded in Mylor the business now known as Cooper's Rural & Hardware Supplies.
“COOPER.—On the 8th January, at her residence, Mylor, Ann, relict of the late Charles Cooper, 86 years, leaving three sons and two daughters, 25 grandchildren, three great-grand-children to mourn their sad loss. The Lord giveth His beloved rest.” [Chronicle 17 Feb 1912]
“SAINT—COOPER.— On the 7th January, at the residence of Mr. M. Allen, by the Rev. John Dingle, Robert William, second son of R. W. Saint, of Hindmarsh, to Elizabeth Annie, only daughter of Charley Cooper, of Echunga.” [Register 24 Jan 1878]
Newly constructed nomad vilage in Ga Ermagun. The Chinese are trying to relocate 1.7 M nomads into villages like this by the end of 2015 in the name of progress, with complete disregard to their need to move and be with their livestock. Almost all the villages were empty.
These pictures are of a Jo-Ann fabrics store in Elyria, Ohio relocating from an older location (former US Merchandise store) in a dying shopping center to a larger (former Sofa Express) store in a shopping center anchored by Giant Eagle, Target, and Home Depot. This move makes at least the second time Jo-Ann has relocated in Elyria; possibly the third time if they were originally a mall tenant like other older Jo-Ann stores were commonly.
Jo-Ann Fabrics and Crafts - Elyria, Ohio
The Royal Palace (Khm ព្រះបរមរាជវាំងនៃព្រះរាជាណាចក្រកម្ពុជា, Preah Barum Reachea Veang Nei Preah Reacheanachak Kampuchea; French: Palais royal de Phnom Penh), in Phnom Penh, Cambodia, is a complex of buildings which serves as the royal residence of the king of Cambodia. Its full name in the Khmer language is Preah Barum Reachea Veang Chaktomuk Serei Mongkol (Khmer: ព្រះបរមរាជវាំងចតុមុខសិរីមង្គល). The Kings of Cambodia have occupied it since it was built in the 1860s, with a period of absence when the country came into turmoil during and after the reign of the Khmer Rouge.
The palace was constructed after King Norodom relocated the royal capital from Oudong to Phnom Penh in the mid-19th century. It was built atop an old citadel called Banteay Kev. It faces towards the East and is situated at the Western bank of the cross division of the Tonle Sap River and the Mekong River called Chaktomuk (an allusion to Brahma).
HISTORY
The establishment of the Royal Palace in Phnom Penh in 1866 is a comparatively recent event in the history of the Khmer and Cambodia. The seat of Khmer power in the region rested in or near Angkor north of the Great Tonle Sap Lake from 802 AD until the early 15th century. After the Khmer court moved from Angkor in the 15th century after destroyed by Siam, it first settled in Phnom Penh which back then named as Krong Chatomok Serei Mongkol (Khmer: ក្រុងចតុមុខសិរីមង្គល) in 1434 (or 1446) and stayed for some decades, but by 1494 had moved on to Basan, and later Longvek and then Oudong. The capital did not return to Phnom Penh until the 19th century and there is no record or remnants of any Royal Palace in Phnom Penh prior to the 19th century. In 1813, King Ang Chan (1796–1834) constructed Banteay Kev (the 'Crystal Citadel') on the site of the current Royal Palace and stayed there very briefly before moving to Oudong. Banteay Kev was burned in 1834 when the retreating Siamese army razed Phnom Penh. It was not until after the implementation of the French Protectorate in Cambodia in 1863 that the capital was moved from Oudong to Phnom Penh, and the current Royal Palace was founded and constructed. At the time that King Norodom (1860–1904) the eldest son of King Ang Duong, who ruled on behalf of Siam, signed the Treaty of Protection with France in 1863, the capital of Cambodia resided at Oudong, about 45 kilometres northeast of Phnom Penh. Earlier in 1863 a temporary wooden Palace was constructed a bit north of the current Palace site in Phnom Penh. The first Royal Palace to be built at the present location was designed by architect Neak Okhna Tepnimith Mak and constructed by the French Protectorate in 1866. On the year of 1865, year of the cow, at nine o'clock in the morning, King Norodom moved the Royal court from Oudong to the new Royal Palace in Phnom Penh and the city became the official capital of Cambodia the following year. Over the next decade several buildings and houses were added, many of which have since been demolished and replaced, including an early Chanchhaya Pavilion and Throne Hall (1870). The Royal court was installed permanently at the new Royal Palace in 1871 and the walls surrounding the grounds were raised in 1873. Many of the buildings of the Royal Palace, particularly of this period, were constructed using a combination of traditional Khmer architectural but also incorporating significant European features and design as well. One of the most unusual surviving structures from this period is the iron-sided Napoleon Pavilion which was a gift from France in 1876. It is currently closed to the public for renovations because of its poor state of conservation. King Sisowath (1904–1927) made several major contributions to the current Royal Palace, adding the Phochani Hall in 1907 (inaugurated in 1912), and from 1913-1919 demolishing several old buildings, and replacing and expanding the old Chanchhaya Pavilion and the Throne Hall with the current structures. These buildings employ traditional Khmer artistic style and Angkorian inspired design, particularly in the Throne Hall, though some European elements remain. The next major construction came in the 1930s under King Monivong with the addition of the Royal Chapel, Vihear Suor (1930), and the demolition and replacement of the old Royal residence with the Khemarin Palace (1931), which serves as the official Royal residence to this day. From the reign of King Sihanouk, other significant additions are the 1956 addition of the Villa Kantha Bopha to accommodate foreign guests, and the 1953 construction of the Damnak Chan originally installed to house the High Council of the Throne.
BUILDINGS OF THE ROYAL PALACE
The complex is divided by walls into four main compounds. On the south side is the Silver Pagoda, to the north side is the Khemarin Palace and the central compound contains the Throne Hall and to the west is the private sector or the Inner Court. The buildings of the palace were built gradually over time, and some were dismantled and rebuilt as late as the 1960s. Some older buildings date back to the 19th century.
ARCHITECTURE AND AREA
The Royal Palace of Cambodia is a fine example of Khmer architecture with a slight French touch featuring its layout of the defensive wall (kampaeng), throne hall (preah tineang), Temple of the Emerald Buddha (Wat Preah Keo Morakot), stupas (chedei), towering spires (prang prasat) and mural paintings. The Royal Palace of Phnom Penh covers an area of 402m x 435m.
THRONE HALL
The Preah Tineang Tevea Vinnichay Mohai Moha Prasat or "Throne Hall" (Khmer: ព្រះទីនាំងទេវាវិនិច្ឆ័យមហ័យមហាប្រាសាទ) means the "Sacred Seat of Judgement."
The Throne Hall is where the king's confidants, generals and royal officials once carried out their duties. It is still in use today as a place for religious and royal ceremonies (such as coronations[1] and royal weddings) as well as a meeting place for guests of the King. The cross-shaped building is crowned with three spires. The central, 59-metre spire is topped with the white, four-faced head of Brahma. Inside the Throne Hall contains three royal thrones (one is more of western style and the other two are traditional) and golden busts of Cambodians kings and queens starting from the reign of King Ang Doung onwards. This Throne Hall is the second to be built on this site. The first was constructed of wood in 1869-1870 under King Norodom. That Throne Hall was demolished in 1915. The present building was constructed in 1917 and inaugurated by King Sisowath in 1919. The building is 30x60 metres. As with all buildings and structure at the Palace, the Throne Hall faces east and is best photographed in the morning. When visiting note the thrones (Reach Balaing in front and Preah Thineang Bossabok higher at the back) and the beautiful ceiling frescoes of the Reamker. To the north of the thrones stands the statue of His Majesty Sisowath Monivong standing holding the Royal Sword. The statue is made with gold and shows him dressed in casual clothes. While to the south of the thrones stands the gold statue of His Majesty King Sisowath sitting on the Preah Thineang Bossabok dressed and covered with the Royal Regalia of Cambodia (as you can see he is wearing the Crown, the Sopourna Bat or the royal footwear and in his right hand holds the Royal Sword. He sits on the Preah Thineang Bossabok which is made to look like the real one to the right.
The traditional throne or The Preah Tineang Bossabok (Khmer: ព្រះទីនាំងបុស្បុក) is an ancient nine-level classical Khmer-style throne. Each Khmer King has to be seated on it on the coronation day while wearing the Royal Regalia. It is covered with intricate floral carvings and has two levels of small statues of Garudas lifting the upper part of the bossabok. Three of the nine levels of the throne represent the levels of hell, middle earth and the heavens. Surrounding the bossabok are the four gold nine-tiered umbrellas, these are called the Aphirom (Khmer: អភិរម្យ). Finally, the bossabok is topped by the white Royal Nine-tiered umbrella (Khmer: ព្រះមហាស្វេតឆ័ត្រ) that signifies the universal power the king has. In front of the bossabok is the throne. The table that stands next to the Royal Throne holds on it a golden tea set and the golden set of betel and areca nuts container set, which are part of the regalia and are always on the table, or otherwise called the Pean Preah Srei (Khmer: ពានព្រះស្រី). Behind the preah thineang bossabok is another bossabok called the Preah Tineang Nearyrath Sophea (Khmer: ព្រះទីនាំងនារីរ័ត្នសោភា), the Preah Thineang Bossabok is for the king and the Preah Thineang Nearyrath Sophea at the back is for the queen. Like every king has to sit on the front bossabok, every queen also needs to sit on the taller bossabok behind. After sitting on the bossaboks while wearing the regalia, the kings and queens will be escorted to their palanquins to be paraded around the city.
MOONLIGHT PAVILION
The Preah Thineang Chan Chhaya (Khmer: ព្រះទីន័ងច័ន្ទឆាយា) or "Moonlight Pavilion", is an open-air pavilion that serves as stage for Khmer classical dance in the past and present. It is one of the most notable buildings of the palace as it easily seen from the outside as it was built alongside a section of the palace walls. The Chan Chhaya Pavilion has a balcony that was used as a platform for viewing parades marching along Sothearos Boulevard of Phnom Penh. The current Pavilion is the second incarnation of the Chanchhaya Pavilion, this one constructed in 1913–14 under King Sisowath to replace the earlier wooden pavilion built under King Norodom. The current pavilion is of a similar design as the earlier version. The Chanchhaya Pavilion dominates the facade of the Palace on Sothearos Blvd. The Pavilion serves as a venue for the Royal Dancers, as a tribune for the King to address the crowds and as a place to hold state and Royal banquets. Most recently, the Pavilion was used for a banquet and a tribune for the new King at the 2004 coronation of King Norodom Sihamoni.
SILVER PAGODA
The Silver Pagoda is a compound located on the South side of the palace complex. It features a royal temple officially called Preah Vihear Preah Keo Morakot (Khmer: ព្រះវិហារព្រះកែវមរកត) but is commonly referred to as Wat Preah Keo (Khmer: វត្តព្រះកែវ). Its main building houses many national treasures such as gold and jeweled Buddha statues. Most notable is a small crystal Buddha (the "Emerald Buddha" of Cambodia) — undetermined whether made of Baccarat Crystal in 19th century or of other kind of crystal in 17th century — and a near-life-size, Maitreya Buddha encrusted with 9,584 diamonds dressed in royal regalia commissioned by King Sisowath. During King Sihanouk's pre-Khmer Rouge reign, the Silver Pagoda was inlaid with more than 5,000 silver tiles and some of its outer facade was remodelled with Italian marble.
There are also other structures surrounding the main building or the vihear. To the east is the statue of King Norodom sits on a white horse. To the north of the vihear is the library. At the northwestern corner is the bell tower and south of that is the model of Angkor Wat. South of the vihear stand four structures: from west to east the Chedi (stupa) of H.M. King Suramarit and Queen Kossamak, the Dharmasala, the Chedi of Princess Kantha Bupha and The Phnom Mondop (mount mondop) where the statue of Preah Ko is situated. The wall that surrounds the structures is covered with the painting of the epic story of Reamker but because neglected care, the bottom half of the painting faded throughout the years.
KHEMARIN PALACE
The Khemarin Palace is the common English name for a building called Khemarin Moha Prasat (Khmer: ខេមរិន្រ្តមហាប្រាសាទ) [Prasat (temple or palace) Khmer + Indra] or in Khmer meaning the "Palace of the Khmer King." It is used as an official residence of the King of Cambodia. This compound is separated from other buildings by a small wall and is located to the right of the Throne Hall. The main building is topped with a single spired prang.
OTHER STRUCTURES
Other structures include, Hor Samran Phirun, Hor Samrith Phimean, Damnak Chan, Phochani Pavilion (dance hall), Serey Monkol Pavilion (royal conference hall), King Jayavarman VII Pavilion, Vihear Suor (royal chapel), Villa Kantha Bopha, Villa Chumpou, Villa Sahametrei, and some less significant buildings in an area closed to the public.
GARDENS
The palace has various gardens with tropical flowers and plants, such as Allamanda cathartica, Couroupita guianensis and Jatropha integerrima.
THE ROYAL PALACE TODAY
The Royal Palace has had some major modifications to its buildings over time; nearly all of the King Norodom era buildings have been demolished completely. The King's living area (closed to public) has also undergone big changes. In the 1960s at Queen Kossamak's command the Silver Pagoda was rebuilt due to the original aging structure being too weak to stand.
The palace has always been a popular tourist attraction in Phnom Penh. Visitors are able to wander around the Silver Pagoda compound and the central compound containing the Throne Hall and Chan Chhaya Pavilion. The King's living area, which actually takes up half of the total palace ground area, including Khemarin Palace, Villa Kantha Bopha, Serey Mongkol Pavilion, royal gardens, and a number of other buildings and pavilions, is closed to the public.
WIKIPEDIA
The Royal Palace (Khm ព្រះបរមរាជវាំងនៃព្រះរាជាណាចក្រកម្ពុជា, Preah Barum Reachea Veang Nei Preah Reacheanachak Kampuchea; French: Palais royal de Phnom Penh), in Phnom Penh, Cambodia, is a complex of buildings which serves as the royal residence of the king of Cambodia. Its full name in the Khmer language is Preah Barum Reachea Veang Chaktomuk Serei Mongkol (Khmer: ព្រះបរមរាជវាំងចតុមុខសិរីមង្គល). The Kings of Cambodia have occupied it since it was built in the 1860s, with a period of absence when the country came into turmoil during and after the reign of the Khmer Rouge.
The palace was constructed after King Norodom relocated the royal capital from Oudong to Phnom Penh in the mid-19th century. It was built atop an old citadel called Banteay Kev. It faces towards the East and is situated at the Western bank of the cross division of the Tonle Sap River and the Mekong River called Chaktomuk (an allusion to Brahma).
HISTORY
The establishment of the Royal Palace in Phnom Penh in 1866 is a comparatively recent event in the history of the Khmer and Cambodia. The seat of Khmer power in the region rested in or near Angkor north of the Great Tonle Sap Lake from 802 AD until the early 15th century. After the Khmer court moved from Angkor in the 15th century after destroyed by Siam, it first settled in Phnom Penh which back then named as Krong Chatomok Serei Mongkol (Khmer: ក្រុងចតុមុខសិរីមង្គល) in 1434 (or 1446) and stayed for some decades, but by 1494 had moved on to Basan, and later Longvek and then Oudong. The capital did not return to Phnom Penh until the 19th century and there is no record or remnants of any Royal Palace in Phnom Penh prior to the 19th century. In 1813, King Ang Chan (1796–1834) constructed Banteay Kev (the 'Crystal Citadel') on the site of the current Royal Palace and stayed there very briefly before moving to Oudong. Banteay Kev was burned in 1834 when the retreating Siamese army razed Phnom Penh. It was not until after the implementation of the French Protectorate in Cambodia in 1863 that the capital was moved from Oudong to Phnom Penh, and the current Royal Palace was founded and constructed. At the time that King Norodom (1860–1904) the eldest son of King Ang Duong, who ruled on behalf of Siam, signed the Treaty of Protection with France in 1863, the capital of Cambodia resided at Oudong, about 45 kilometres northeast of Phnom Penh. Earlier in 1863 a temporary wooden Palace was constructed a bit north of the current Palace site in Phnom Penh. The first Royal Palace to be built at the present location was designed by architect Neak Okhna Tepnimith Mak and constructed by the French Protectorate in 1866. On the year of 1865, year of the cow, at nine o'clock in the morning, King Norodom moved the Royal court from Oudong to the new Royal Palace in Phnom Penh and the city became the official capital of Cambodia the following year. Over the next decade several buildings and houses were added, many of which have since been demolished and replaced, including an early Chanchhaya Pavilion and Throne Hall (1870). The Royal court was installed permanently at the new Royal Palace in 1871 and the walls surrounding the grounds were raised in 1873. Many of the buildings of the Royal Palace, particularly of this period, were constructed using a combination of traditional Khmer architectural but also incorporating significant European features and design as well. One of the most unusual surviving structures from this period is the iron-sided Napoleon Pavilion which was a gift from France in 1876. It is currently closed to the public for renovations because of its poor state of conservation. King Sisowath (1904–1927) made several major contributions to the current Royal Palace, adding the Phochani Hall in 1907 (inaugurated in 1912), and from 1913-1919 demolishing several old buildings, and replacing and expanding the old Chanchhaya Pavilion and the Throne Hall with the current structures. These buildings employ traditional Khmer artistic style and Angkorian inspired design, particularly in the Throne Hall, though some European elements remain. The next major construction came in the 1930s under King Monivong with the addition of the Royal Chapel, Vihear Suor (1930), and the demolition and replacement of the old Royal residence with the Khemarin Palace (1931), which serves as the official Royal residence to this day. From the reign of King Sihanouk, other significant additions are the 1956 addition of the Villa Kantha Bopha to accommodate foreign guests, and the 1953 construction of the Damnak Chan originally installed to house the High Council of the Throne.
BUILDINGS OF THE ROYAL PALACE
The complex is divided by walls into four main compounds. On the south side is the Silver Pagoda, to the north side is the Khemarin Palace and the central compound contains the Throne Hall and to the west is the private sector or the Inner Court. The buildings of the palace were built gradually over time, and some were dismantled and rebuilt as late as the 1960s. Some older buildings date back to the 19th century.
ARCHITECTURE AND AREA
The Royal Palace of Cambodia is a fine example of Khmer architecture with a slight French touch featuring its layout of the defensive wall (kampaeng), throne hall (preah tineang), Temple of the Emerald Buddha (Wat Preah Keo Morakot), stupas (chedei), towering spires (prang prasat) and mural paintings. The Royal Palace of Phnom Penh covers an area of 402m x 435m.
THRONE HALL
The Preah Tineang Tevea Vinnichay Mohai Moha Prasat or "Throne Hall" (Khmer: ព្រះទីនាំងទេវាវិនិច្ឆ័យមហ័យមហាប្រាសាទ) means the "Sacred Seat of Judgement."
The Throne Hall is where the king's confidants, generals and royal officials once carried out their duties. It is still in use today as a place for religious and royal ceremonies (such as coronations[1] and royal weddings) as well as a meeting place for guests of the King. The cross-shaped building is crowned with three spires. The central, 59-metre spire is topped with the white, four-faced head of Brahma. Inside the Throne Hall contains three royal thrones (one is more of western style and the other two are traditional) and golden busts of Cambodians kings and queens starting from the reign of King Ang Doung onwards. This Throne Hall is the second to be built on this site. The first was constructed of wood in 1869-1870 under King Norodom. That Throne Hall was demolished in 1915. The present building was constructed in 1917 and inaugurated by King Sisowath in 1919. The building is 30x60 metres. As with all buildings and structure at the Palace, the Throne Hall faces east and is best photographed in the morning. When visiting note the thrones (Reach Balaing in front and Preah Thineang Bossabok higher at the back) and the beautiful ceiling frescoes of the Reamker. To the north of the thrones stands the statue of His Majesty Sisowath Monivong standing holding the Royal Sword. The statue is made with gold and shows him dressed in casual clothes. While to the south of the thrones stands the gold statue of His Majesty King Sisowath sitting on the Preah Thineang Bossabok dressed and covered with the Royal Regalia of Cambodia (as you can see he is wearing the Crown, the Sopourna Bat or the royal footwear and in his right hand holds the Royal Sword. He sits on the Preah Thineang Bossabok which is made to look like the real one to the right.
The traditional throne or The Preah Tineang Bossabok (Khmer: ព្រះទីនាំងបុស្បុក) is an ancient nine-level classical Khmer-style throne. Each Khmer King has to be seated on it on the coronation day while wearing the Royal Regalia. It is covered with intricate floral carvings and has two levels of small statues of Garudas lifting the upper part of the bossabok. Three of the nine levels of the throne represent the levels of hell, middle earth and the heavens. Surrounding the bossabok are the four gold nine-tiered umbrellas, these are called the Aphirom (Khmer: អភិរម្យ). Finally, the bossabok is topped by the white Royal Nine-tiered umbrella (Khmer: ព្រះមហាស្វេតឆ័ត្រ) that signifies the universal power the king has. In front of the bossabok is the throne. The table that stands next to the Royal Throne holds on it a golden tea set and the golden set of betel and areca nuts container set, which are part of the regalia and are always on the table, or otherwise called the Pean Preah Srei (Khmer: ពានព្រះស្រី). Behind the preah thineang bossabok is another bossabok called the Preah Tineang Nearyrath Sophea (Khmer: ព្រះទីនាំងនារីរ័ត្នសោភា), the Preah Thineang Bossabok is for the king and the Preah Thineang Nearyrath Sophea at the back is for the queen. Like every king has to sit on the front bossabok, every queen also needs to sit on the taller bossabok behind. After sitting on the bossaboks while wearing the regalia, the kings and queens will be escorted to their palanquins to be paraded around the city.
MOONLIGHT PAVILION
The Preah Thineang Chan Chhaya (Khmer: ព្រះទីន័ងច័ន្ទឆាយា) or "Moonlight Pavilion", is an open-air pavilion that serves as stage for Khmer classical dance in the past and present. It is one of the most notable buildings of the palace as it easily seen from the outside as it was built alongside a section of the palace walls. The Chan Chhaya Pavilion has a balcony that was used as a platform for viewing parades marching along Sothearos Boulevard of Phnom Penh. The current Pavilion is the second incarnation of the Chanchhaya Pavilion, this one constructed in 1913–14 under King Sisowath to replace the earlier wooden pavilion built under King Norodom. The current pavilion is of a similar design as the earlier version. The Chanchhaya Pavilion dominates the facade of the Palace on Sothearos Blvd. The Pavilion serves as a venue for the Royal Dancers, as a tribune for the King to address the crowds and as a place to hold state and Royal banquets. Most recently, the Pavilion was used for a banquet and a tribune for the new King at the 2004 coronation of King Norodom Sihamoni.
SILVER PAGODA
The Silver Pagoda is a compound located on the South side of the palace complex. It features a royal temple officially called Preah Vihear Preah Keo Morakot (Khmer: ព្រះវិហារព្រះកែវមរកត) but is commonly referred to as Wat Preah Keo (Khmer: វត្តព្រះកែវ). Its main building houses many national treasures such as gold and jeweled Buddha statues. Most notable is a small crystal Buddha (the "Emerald Buddha" of Cambodia) — undetermined whether made of Baccarat Crystal in 19th century or of other kind of crystal in 17th century — and a near-life-size, Maitreya Buddha encrusted with 9,584 diamonds dressed in royal regalia commissioned by King Sisowath. During King Sihanouk's pre-Khmer Rouge reign, the Silver Pagoda was inlaid with more than 5,000 silver tiles and some of its outer facade was remodelled with Italian marble.
There are also other structures surrounding the main building or the vihear. To the east is the statue of King Norodom sits on a white horse. To the north of the vihear is the library. At the northwestern corner is the bell tower and south of that is the model of Angkor Wat. South of the vihear stand four structures: from west to east the Chedi (stupa) of H.M. King Suramarit and Queen Kossamak, the Dharmasala, the Chedi of Princess Kantha Bupha and The Phnom Mondop (mount mondop) where the statue of Preah Ko is situated. The wall that surrounds the structures is covered with the painting of the epic story of Reamker but because neglected care, the bottom half of the painting faded throughout the years.
KHEMARIN PALACE
The Khemarin Palace is the common English name for a building called Khemarin Moha Prasat (Khmer: ខេមរិន្រ្តមហាប្រាសាទ) [Prasat (temple or palace) Khmer + Indra] or in Khmer meaning the "Palace of the Khmer King." It is used as an official residence of the King of Cambodia. This compound is separated from other buildings by a small wall and is located to the right of the Throne Hall. The main building is topped with a single spired prang.
OTHER STRUCTURES
Other structures include, Hor Samran Phirun, Hor Samrith Phimean, Damnak Chan, Phochani Pavilion (dance hall), Serey Monkol Pavilion (royal conference hall), King Jayavarman VII Pavilion, Vihear Suor (royal chapel), Villa Kantha Bopha, Villa Chumpou, Villa Sahametrei, and some less significant buildings in an area closed to the public.
GARDENS
The palace has various gardens with tropical flowers and plants, such as Allamanda cathartica, Couroupita guianensis and Jatropha integerrima.
THE ROYAL PALACE TODAY
The Royal Palace has had some major modifications to its buildings over time; nearly all of the King Norodom era buildings have been demolished completely. The King's living area (closed to public) has also undergone big changes. In the 1960s at Queen Kossamak's command the Silver Pagoda was rebuilt due to the original aging structure being too weak to stand.
The palace has always been a popular tourist attraction in Phnom Penh. Visitors are able to wander around the Silver Pagoda compound and the central compound containing the Throne Hall and Chan Chhaya Pavilion. The King's living area, which actually takes up half of the total palace ground area, including Khemarin Palace, Villa Kantha Bopha, Serey Mongkol Pavilion, royal gardens, and a number of other buildings and pavilions, is closed to the public.
WIKIPEDIA
This Planet Fitness opened in November 2013, and replaced a location at the Columbia Plaza shopping center. That location is now Peebles.
This building was originally Albany Public Market, and later subdivided between Eckerd and Empire Vision. Eckerd closed in 2007 after being acquired by Rite Aid (which is right across the street), and Empire Vision relocated to a standalone building around the same year. The building remained vacant until Planet Fitness's opening.
under the bay bridge fremont street off ramp - clementina street, rincon hill, san francisco, california
Old Dandenong Library during the relocation from the old site in Stuart Street to the new one in the Walker Street municipal building.
The last day of operation at the old site was Sunday March 2 2014 and the first day at the new site was Monday March 17. During this period a shuttle bus operated to the council's other library in Springvale.
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The Royal Palace (Khm ព្រះបរមរាជវាំងនៃព្រះរាជាណាចក្រកម្ពុជា, Preah Barum Reachea Veang Nei Preah Reacheanachak Kampuchea; French: Palais royal de Phnom Penh), in Phnom Penh, Cambodia, is a complex of buildings which serves as the royal residence of the king of Cambodia. Its full name in the Khmer language is Preah Barum Reachea Veang Chaktomuk Serei Mongkol (Khmer: ព្រះបរមរាជវាំងចតុមុខសិរីមង្គល). The Kings of Cambodia have occupied it since it was built in the 1860s, with a period of absence when the country came into turmoil during and after the reign of the Khmer Rouge.
The palace was constructed after King Norodom relocated the royal capital from Oudong to Phnom Penh in the mid-19th century. It was built atop an old citadel called Banteay Kev. It faces towards the East and is situated at the Western bank of the cross division of the Tonle Sap River and the Mekong River called Chaktomuk (an allusion to Brahma).
HISTORY
The establishment of the Royal Palace in Phnom Penh in 1866 is a comparatively recent event in the history of the Khmer and Cambodia. The seat of Khmer power in the region rested in or near Angkor north of the Great Tonle Sap Lake from 802 AD until the early 15th century. After the Khmer court moved from Angkor in the 15th century after destroyed by Siam, it first settled in Phnom Penh which back then named as Krong Chatomok Serei Mongkol (Khmer: ក្រុងចតុមុខសិរីមង្គល) in 1434 (or 1446) and stayed for some decades, but by 1494 had moved on to Basan, and later Longvek and then Oudong. The capital did not return to Phnom Penh until the 19th century and there is no record or remnants of any Royal Palace in Phnom Penh prior to the 19th century. In 1813, King Ang Chan (1796–1834) constructed Banteay Kev (the 'Crystal Citadel') on the site of the current Royal Palace and stayed there very briefly before moving to Oudong. Banteay Kev was burned in 1834 when the retreating Siamese army razed Phnom Penh. It was not until after the implementation of the French Protectorate in Cambodia in 1863 that the capital was moved from Oudong to Phnom Penh, and the current Royal Palace was founded and constructed. At the time that King Norodom (1860–1904) the eldest son of King Ang Duong, who ruled on behalf of Siam, signed the Treaty of Protection with France in 1863, the capital of Cambodia resided at Oudong, about 45 kilometres northeast of Phnom Penh. Earlier in 1863 a temporary wooden Palace was constructed a bit north of the current Palace site in Phnom Penh. The first Royal Palace to be built at the present location was designed by architect Neak Okhna Tepnimith Mak and constructed by the French Protectorate in 1866. On the year of 1865, year of the cow, at nine o'clock in the morning, King Norodom moved the Royal court from Oudong to the new Royal Palace in Phnom Penh and the city became the official capital of Cambodia the following year. Over the next decade several buildings and houses were added, many of which have since been demolished and replaced, including an early Chanchhaya Pavilion and Throne Hall (1870). The Royal court was installed permanently at the new Royal Palace in 1871 and the walls surrounding the grounds were raised in 1873. Many of the buildings of the Royal Palace, particularly of this period, were constructed using a combination of traditional Khmer architectural but also incorporating significant European features and design as well. One of the most unusual surviving structures from this period is the iron-sided Napoleon Pavilion which was a gift from France in 1876. It is currently closed to the public for renovations because of its poor state of conservation. King Sisowath (1904–1927) made several major contributions to the current Royal Palace, adding the Phochani Hall in 1907 (inaugurated in 1912), and from 1913-1919 demolishing several old buildings, and replacing and expanding the old Chanchhaya Pavilion and the Throne Hall with the current structures. These buildings employ traditional Khmer artistic style and Angkorian inspired design, particularly in the Throne Hall, though some European elements remain. The next major construction came in the 1930s under King Monivong with the addition of the Royal Chapel, Vihear Suor (1930), and the demolition and replacement of the old Royal residence with the Khemarin Palace (1931), which serves as the official Royal residence to this day. From the reign of King Sihanouk, other significant additions are the 1956 addition of the Villa Kantha Bopha to accommodate foreign guests, and the 1953 construction of the Damnak Chan originally installed to house the High Council of the Throne.
BUILDINGS OF THE ROYAL PALACE
The complex is divided by walls into four main compounds. On the south side is the Silver Pagoda, to the north side is the Khemarin Palace and the central compound contains the Throne Hall and to the west is the private sector or the Inner Court. The buildings of the palace were built gradually over time, and some were dismantled and rebuilt as late as the 1960s. Some older buildings date back to the 19th century.
ARCHITECTURE AND AREA
The Royal Palace of Cambodia is a fine example of Khmer architecture with a slight French touch featuring its layout of the defensive wall (kampaeng), throne hall (preah tineang), Temple of the Emerald Buddha (Wat Preah Keo Morakot), stupas (chedei), towering spires (prang prasat) and mural paintings. The Royal Palace of Phnom Penh covers an area of 402m x 435m.
THRONE HALL
The Preah Tineang Tevea Vinnichay Mohai Moha Prasat or "Throne Hall" (Khmer: ព្រះទីនាំងទេវាវិនិច្ឆ័យមហ័យមហាប្រាសាទ) means the "Sacred Seat of Judgement."
The Throne Hall is where the king's confidants, generals and royal officials once carried out their duties. It is still in use today as a place for religious and royal ceremonies (such as coronations[1] and royal weddings) as well as a meeting place for guests of the King. The cross-shaped building is crowned with three spires. The central, 59-metre spire is topped with the white, four-faced head of Brahma. Inside the Throne Hall contains three royal thrones (one is more of western style and the other two are traditional) and golden busts of Cambodians kings and queens starting from the reign of King Ang Doung onwards. This Throne Hall is the second to be built on this site. The first was constructed of wood in 1869-1870 under King Norodom. That Throne Hall was demolished in 1915. The present building was constructed in 1917 and inaugurated by King Sisowath in 1919. The building is 30x60 metres. As with all buildings and structure at the Palace, the Throne Hall faces east and is best photographed in the morning. When visiting note the thrones (Reach Balaing in front and Preah Thineang Bossabok higher at the back) and the beautiful ceiling frescoes of the Reamker. To the north of the thrones stands the statue of His Majesty Sisowath Monivong standing holding the Royal Sword. The statue is made with gold and shows him dressed in casual clothes. While to the south of the thrones stands the gold statue of His Majesty King Sisowath sitting on the Preah Thineang Bossabok dressed and covered with the Royal Regalia of Cambodia (as you can see he is wearing the Crown, the Sopourna Bat or the royal footwear and in his right hand holds the Royal Sword. He sits on the Preah Thineang Bossabok which is made to look like the real one to the right.
The traditional throne or The Preah Tineang Bossabok (Khmer: ព្រះទីនាំងបុស្បុក) is an ancient nine-level classical Khmer-style throne. Each Khmer King has to be seated on it on the coronation day while wearing the Royal Regalia. It is covered with intricate floral carvings and has two levels of small statues of Garudas lifting the upper part of the bossabok. Three of the nine levels of the throne represent the levels of hell, middle earth and the heavens. Surrounding the bossabok are the four gold nine-tiered umbrellas, these are called the Aphirom (Khmer: អភិរម្យ). Finally, the bossabok is topped by the white Royal Nine-tiered umbrella (Khmer: ព្រះមហាស្វេតឆ័ត្រ) that signifies the universal power the king has. In front of the bossabok is the throne. The table that stands next to the Royal Throne holds on it a golden tea set and the golden set of betel and areca nuts container set, which are part of the regalia and are always on the table, or otherwise called the Pean Preah Srei (Khmer: ពានព្រះស្រី). Behind the preah thineang bossabok is another bossabok called the Preah Tineang Nearyrath Sophea (Khmer: ព្រះទីនាំងនារីរ័ត្នសោភា), the Preah Thineang Bossabok is for the king and the Preah Thineang Nearyrath Sophea at the back is for the queen. Like every king has to sit on the front bossabok, every queen also needs to sit on the taller bossabok behind. After sitting on the bossaboks while wearing the regalia, the kings and queens will be escorted to their palanquins to be paraded around the city.
MOONLIGHT PAVILION
The Preah Thineang Chan Chhaya (Khmer: ព្រះទីន័ងច័ន្ទឆាយា) or "Moonlight Pavilion", is an open-air pavilion that serves as stage for Khmer classical dance in the past and present. It is one of the most notable buildings of the palace as it easily seen from the outside as it was built alongside a section of the palace walls. The Chan Chhaya Pavilion has a balcony that was used as a platform for viewing parades marching along Sothearos Boulevard of Phnom Penh. The current Pavilion is the second incarnation of the Chanchhaya Pavilion, this one constructed in 1913–14 under King Sisowath to replace the earlier wooden pavilion built under King Norodom. The current pavilion is of a similar design as the earlier version. The Chanchhaya Pavilion dominates the facade of the Palace on Sothearos Blvd. The Pavilion serves as a venue for the Royal Dancers, as a tribune for the King to address the crowds and as a place to hold state and Royal banquets. Most recently, the Pavilion was used for a banquet and a tribune for the new King at the 2004 coronation of King Norodom Sihamoni.
SILVER PAGODA
The Silver Pagoda is a compound located on the South side of the palace complex. It features a royal temple officially called Preah Vihear Preah Keo Morakot (Khmer: ព្រះវិហារព្រះកែវមរកត) but is commonly referred to as Wat Preah Keo (Khmer: វត្តព្រះកែវ). Its main building houses many national treasures such as gold and jeweled Buddha statues. Most notable is a small crystal Buddha (the "Emerald Buddha" of Cambodia) — undetermined whether made of Baccarat Crystal in 19th century or of other kind of crystal in 17th century — and a near-life-size, Maitreya Buddha encrusted with 9,584 diamonds dressed in royal regalia commissioned by King Sisowath. During King Sihanouk's pre-Khmer Rouge reign, the Silver Pagoda was inlaid with more than 5,000 silver tiles and some of its outer facade was remodelled with Italian marble.
There are also other structures surrounding the main building or the vihear. To the east is the statue of King Norodom sits on a white horse. To the north of the vihear is the library. At the northwestern corner is the bell tower and south of that is the model of Angkor Wat. South of the vihear stand four structures: from west to east the Chedi (stupa) of H.M. King Suramarit and Queen Kossamak, the Dharmasala, the Chedi of Princess Kantha Bupha and The Phnom Mondop (mount mondop) where the statue of Preah Ko is situated. The wall that surrounds the structures is covered with the painting of the epic story of Reamker but because neglected care, the bottom half of the painting faded throughout the years.
KHEMARIN PALACE
The Khemarin Palace is the common English name for a building called Khemarin Moha Prasat (Khmer: ខេមរិន្រ្តមហាប្រាសាទ) [Prasat (temple or palace) Khmer + Indra] or in Khmer meaning the "Palace of the Khmer King." It is used as an official residence of the King of Cambodia. This compound is separated from other buildings by a small wall and is located to the right of the Throne Hall. The main building is topped with a single spired prang.
OTHER STRUCTURES
Other structures include, Hor Samran Phirun, Hor Samrith Phimean, Damnak Chan, Phochani Pavilion (dance hall), Serey Monkol Pavilion (royal conference hall), King Jayavarman VII Pavilion, Vihear Suor (royal chapel), Villa Kantha Bopha, Villa Chumpou, Villa Sahametrei, and some less significant buildings in an area closed to the public.
GARDENS
The palace has various gardens with tropical flowers and plants, such as Allamanda cathartica, Couroupita guianensis and Jatropha integerrima.
THE ROYAL PALACE TODAY
The Royal Palace has had some major modifications to its buildings over time; nearly all of the King Norodom era buildings have been demolished completely. The King's living area (closed to public) has also undergone big changes. In the 1960s at Queen Kossamak's command the Silver Pagoda was rebuilt due to the original aging structure being too weak to stand.
The palace has always been a popular tourist attraction in Phnom Penh. Visitors are able to wander around the Silver Pagoda compound and the central compound containing the Throne Hall and Chan Chhaya Pavilion. The King's living area, which actually takes up half of the total palace ground area, including Khemarin Palace, Villa Kantha Bopha, Serey Mongkol Pavilion, royal gardens, and a number of other buildings and pavilions, is closed to the public.
WIKIPEDIA
Old Dandenong Library during the relocation from the old site in Stuart Street to the new one in the Walker Street municipal building.
The last day of operation at the old site was Sunday March 2 2014 and the first day at the new site was Monday March 17. During this period a shuttle bus operated to the council's other library in Springvale.
That accumulator is really awesome. Jeff is going to help me make motor mounts at some point so that I can mount the pump properly.
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The swarming honeybees have kept me very busy this spring. As the first night falls on the new colony most of the bees will move inside and begin the task of building comb. Just before darkness sets in I climb a 12' ladder, temporarily close off the entrance, slide the box onto my shoulder and carry it down to the apiary, otherwise known as my backyard. Moving them as soon as possible will prevent the foragers from learning this location as their new home. On the first morning after a swarm has moved house the foragers will begin orientation flights and use their built in GPS system to quickly learn how to navigate to and from their new location.
Pop Cult
8281 Concord Mills Boulevard, Suite 714, Concord Mills, Concord, NC
This store opened in July 2020; it was originally Tantrum, which opened in the early 2000s and relocated here in 2005. It became All That Glitters in November 2005 and a Footaction in fall 2006, which relocated here in the late 2010s.
A loaded westbound coal train rolls down the hill through Glacial Lake Missoula sediments at the Schilling cut west of Missoula.
ASAN, Guam (May 13, 2015) - Rear Adm. Bette Bolivar, commander of Joint Region Marianas, identifies her area of responsibility to Lt. Gen. Anthony Crutchfield, deputy commander of U.S. Pacific Command during an office call at Joint Region Marianas headquarters. Crutchfield visited to see facilities at Naval Base Guam and Andersen Air Force Base as well as to hear about the latest developments in the U.S. Marine Corps relocation to the island. (U.S. Navy photo by Leah Eclavea/Released) 150513-N-ZI019-011
** Interested in following U.S. Pacific Command? Engage and connect with us at www.facebook.com/pacific.command and twitter.com/PacificCommand and www.pacom.mil/
Relocated to the Balaton Area History Center from the nearby town of Burchard, which now consists of about two occupied houses and a few run-down outbuildings.
The Possum Bottom Covered Bridge, also known as the Hillsdale Covered Bridge and the Jackson's Ford Covered Bridge, was built in 1876 across the Little Raccoon Creek in Vermillion County. Joseph J. Daniels was awarded the contract to build the bridge.The single span Burr Arch Truss structure has a length of 104 feet, or 124 feet including the 10-foot overhang at each end. The bridge was slated to be demolished after a new road was completed nearby. In 1973, to save the bridge from demolition it was moved two and half mile to the west to a wayside park on US Highway 36. The bridge spans a gully in the Ernie Pyle Rest Park. The bridge- Possum Bottom Covered Bridge- is listed on the National Register of Historic Places.
Kingdom | Richmond, VA | October 5, 2013
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The Toraja are an ethnic group indigenous to a mountainous region of South Sulawesi, Indonesia. Their population is approximately 1,100,000, of whom 450,000 live in the regency of Tana Toraja ("Land of Toraja"). Most of the population is Christian, and others are Muslim or have local animist beliefs known as aluk ("the way"). The Indonesian government has recognized this animist belief as Aluk To Dolo ("Way of the Ancestors").
The word toraja comes from the Bugis Buginese language term to riaja, meaning "people of the uplands". The Dutch colonial government named the people Toraja in 1909. Torajans are renowned for their elaborate funeral rites, burial sites carved into rocky cliffs, massive peaked-roof traditional houses known as tongkonan, and colorful wood carvings. Toraja funeral rites are important social events, usually attended by hundreds of people and lasting for several days.
Before the 20th century, Torajans lived in autonomous villages, where they practised animism and were relatively untouched by the outside world. In the early 1900s, Dutch missionaries first worked to convert Torajan highlanders to Christianity. When the Tana Toraja regency was further opened to the outside world in the 1970s, it became an icon of tourism in Indonesia: it was exploited by tourism developers and studied by anthropologists. By the 1990s, when tourism peaked, Toraja society had changed significantly, from an agrarian model - in which social life and customs were outgrowths of the Aluk To Dolo - to a largely Christian society. Today, tourism and remittances from migrant Torajans have made for major changes in the Toraja highland, giving the Toraja a celebrity status within Indonesia and enhancing Toraja ethnic group pride.
ETHNIC IDENTITY
The Torajan people had little notion of themselves as a distinct ethnic group before the 20th century. Before Dutch colonization and Christianization, Torajans, who lived in highland areas, identified with their villages and did not share a broad sense of identity. Although complexes of rituals created linkages between highland villages, there were variations in dialects, differences in social hierarchies, and an array of ritual practices in the Sulawesi highland region. "Toraja" (from the coastal languages' to, meaning people; and riaja, uplands) was first used as a lowlander expression for highlanders. As a result, "Toraja" initially had more currency with outsiders - such as the Bugis and Makassarese, who constitute a majority of the lowland of Sulawesi - than with insiders. The Dutch missionaries' presence in the highlands gave rise to the Toraja ethnic consciousness in the Sa'dan Toraja region, and this shared identity grew with the rise of tourism in the Tana Toraja Regency. Since then, South Sulawesi has four main ethnic groups - the Bugis (the majority, including shipbuilders and seafarers), the Makassarese (lowland traders and seafarers), the Mandarese (traders and fishermen), and the Toraja (highland rice cultivators).
HISTORY
From the 17th century, the Dutch established trade and political control on Sulawesi through the Dutch East Indies Company. Over two centuries, they ignored the mountainous area in the central Sulawesi, where Torajans lived, because access was difficult and it had little productive agricultural land. In the late 19th century, the Dutch became increasingly concerned about the spread of Islam in the south of Sulawesi, especially among the Makassarese and Bugis peoples. The Dutch saw the animist highlanders as potential Christians. In the 1920s, the Reformed Missionary Alliance of the Dutch Reformed Church began missionary work aided by the Dutch colonial government. In addition to introducing Christianity, the Dutch abolished slavery and imposed local taxes. A line was drawn around the Sa'dan area and called Tana Toraja ("the land of Toraja"). Tana Toraja was first a subdivision of the Luwu kingdom that had claimed the area. In 1946, the Dutch granted Tana Toraja a regentschap, and it was recognized in 1957 as one of the regencies of Indonesia.
Early Dutch missionaries faced strong opposition among Torajans, especially among the elite, because the abolition of their profitable slave trade had angered them. Some Torajans were forcibly relocated to the lowlands by the Dutch, where they could be more easily controlled. Taxes were kept high, undermining the wealth of the elites. Ultimately, the Dutch influence did not subdue Torajan culture, and only a few Torajans were converted. In 1950, only 10% of the population had converted to Christianity.
In the 1930s, Muslim lowlanders attacked the Torajans, resulting in widespread Christian conversion among those who sought to align themselves with the Dutch for political protection and to form a movement against the Bugis and Makassarese Muslims. Between 1951 and 1965 (following Indonesian independence), southern Sulawesi faced a turbulent period as the Darul Islam separatist movement fought for an Islamic state in Sulawesi. The 15 years of guerrilla warfare led to massive conversions to
CHRISTIANITY
Alignment with the Indonesian government, however, did not guarantee safety for the Torajans. In 1965, a presidential decree required every Indonesian citizen to belong to one of five officially recognized religions: Islam, Christianity (Protestantism and Catholicism), Hinduism, or Buddhism. The Torajan religious belief (aluk) was not legally recognized, and the Torajans raised their voices against the law. To make aluk accord with the law, it had to be accepted as part of one of the official religions. In 1969, Aluk To Dolo ("the way of ancestors") was legalized as a sect of Agama Hindu Dharma, the official name of Hinduism in Indonesia.
SOCIETY
There are three main types of affiliation in Toraja society: family, class and religion.
FAMILY AFFILIATION
Family is the primary social and political grouping in Torajan society. Each village is one extended family, the seat of which is the tongkonan, a traditional Torajan house. Each tongkonan has a name, which becomes the name of the village. The familial dons maintain village unity. Marriage between distant cousins (fourth cousins and beyond) is a common practice that strengthens kinship. Toraja society prohibits marriage between close cousins (up to and including the third cousin) - except for nobles, to prevent the dispersal of property. Kinship is actively reciprocal, meaning that the extended family helps each other farm, share buffalo rituals, and pay off debts.
Each person belongs to both the mother's and the father's families, the only bilateral family line in Indonesia. Children, therefore, inherit household affiliation from both mother and father, including land and even family debts. Children's names are given on the basis of kinship, and are usually chosen after dead relatives. Names of aunts, uncles and cousins are commonly referred to in the names of mothers, fathers and siblings.
Before the start of the formal administration of Toraja villages by the Tana Toraja Regency, each Toraja village was autonomous. In a more complex situation, in which one Toraja family could not handle their problems alone, several villages formed a group; sometimes, villages would unite against other villages. Relationship between families was expressed through blood, marriage, and shared ancestral houses (tongkonan), practically signed by the exchange of water buffalo and pigs on ritual occasions. Such exchanges not only built political and cultural ties between families but defined each person's place in a social hierarchy: who poured palm wine, who wrapped a corpse and prepared offerings, where each person could or could not sit, what dishes should be used or avoided, and even what piece of meat constituted one's share.
CLASS AFFILIATION
In early Toraja society, family relationships were tied closely to social class. There were three strata: nobles, commoners, and slaves (slavery was abolished in 1909 by the Dutch East Indies government). Class was inherited through the mother. It was taboo, therefore, to marry "down" with a woman of lower class. On the other hand, marrying a woman of higher class could improve the status of the next generation. The nobility's condescending attitude toward the commoners is still maintained today for reasons of family prestige.
Nobles, who were believed to be direct descendants of the descended person from heaven, lived in tongkonans, while commoners lived in less lavish houses (bamboo shacks called banua). Slaves lived in small huts, which had to be built around their owner's tongkonan. Commoners might marry anyone, but nobles preferred to marry in-family to maintain their status. Sometimes nobles married Bugis or Makassarese nobles. Commoners and slaves were prohibited from having death feasts. Despite close kinship and status inheritance, there was some social mobility, as marriage or change in wealth could affect an individuals status. Wealth was counted by the ownership of water buffaloes.
Slaves in Toraja society were family property. Sometimes Torajans decided to become slaves when they incurred a debt, pledging to work as payment. Slaves could be taken during wars, and slave trading was common. Slaves could buy their freedom, but their children still inherited slave status. Slaves were prohibited from wearing bronze or gold, carving their houses, eating from the same dishes as their owners, or having sex with free women - a crime punishable by death.
RELIGIOUS AFFILIATION
Toraja's indigenous belief system is polytheistic animism, called aluk, or "the way" (sometimes translated as "the law"). In the Toraja myth, the ancestors of Torajan people came down from heaven using stairs, which were then used by the Torajans as a communication medium with Puang Matua, the Creator. The cosmos, according to aluk, is divided into the upper world (heaven), the world of man (earth), and the underworld. At first, heaven and earth were married, then there was a darkness, a separation, and finally the light. Animals live in the underworld, which is represented by rectangular space enclosed by pillars, the earth is for mankind, and the heaven world is located above, covered with a saddle-shaped roof. Other Toraja gods include Pong Banggai di Rante (god of Earth), Indo' Ongon-Ongon (a goddess who can cause earthquakes), Pong Lalondong (god of death), and Indo' Belo Tumbang (goddess of medicine); there are many more.
The earthly authority, whose words and actions should be cleaved to both in life (agriculture) and death (funerals), is called to minaa (an aluk priest). Aluk is not just a belief system; it is a combination of law, religion, and habit. Aluk governs social life, agricultural practices, and ancestral rituals. The details of aluk may vary from one village to another. One common law is the requirement that death and life rituals be separated. Torajans believe that performing death rituals might ruin their corpses if combined with life rituals. The two rituals are equally important. During the time of the Dutch missionaries, Christian Torajans were prohibited from attending or performing life rituals, but were allowed to perform death rituals. Consequently, Toraja's death rituals are still practised today, while life rituals have diminished.
CULTURE
TONGKONAN
Tongkonan are the traditional Torajan ancestral houses. They stand high on wooden piles, topped with a layered split-bamboo roof shaped in a sweeping curved arc, and they are incised with red, black, and yellow detailed wood carvings on the exterior walls. The word "tongkonan" comes from the Torajan tongkon ("to sit").
Tongkonan are the center of Torajan social life. The rituals associated with the tongkonan are important expressions of Torajan spiritual life, and therefore all family members are impelled to participate, because symbolically the tongkonan represents links to their ancestors and to living and future kin. According to Torajan myth, the first tongkonan was built in heaven on four poles, with a roof made of Indian cloth. When the first Torajan ancestor descended to earth, he imitated the house and held a large ceremony.
The construction of a tongkonan is laborious work and is usually done with the help of the extended family. There are three types of tongkonan. The tongkonan layuk is the house of the highest authority, used as the "center of government". The tongkonan pekamberan belongs to the family members who have some authority in local traditions. Ordinary family members reside in the tongkonan batu. The exclusivity to the nobility of the tongkonan is diminishing as many Torajan commoners find lucrative employment in other parts of Indonesia. As they send back money to their families, they enable the construction of larger tongkonan.
WOOD CARVINGS
To express social and religious concepts, Torajans carve wood, calling it Pa'ssura (or "the writing"). Wood carvings are therefore Toraja's cultural manifestation.
Each carving receives a special name, and common motifs are animals and plants that symbolize some virtue. For example, water plants and animals, such as crabs, tadpoles and water weeds, are commonly found to symbolize fertility. In some areas noble elders claim these symbols refer to strength of noble family, but not everyone agrees. The overall meaning of groups of carved motifs on houses remains debated and tourism has further complicated these debates because some feel a uniform explanation must be presented to tourists. The image to the left shows an example of Torajan wood carving, consisting of 15 square panels. The center bottom panel represents buffalo or wealth, a wish for many buffaloes for the family. The center panel represents a knot and a box, a hope that all of the family's offspring will be happy and live in harmony, like goods kept safe in a box. The top left and top right squares represent an aquatic animal, indicating the need for fast and hard work, just like moving on the surface of water. It also represents the need for a certain skill to produce good results.
Regularity and order are common features in Toraja wood carving (see table below), as well as abstracts and geometrical designs. Nature is frequently used as the basis of Toraja's ornaments, because nature is full of abstractions and geometries with regularities and ordering. Toraja's ornaments have been studied in ethnomathematics to reveal their mathematical structure, but Torajans base this art only on approximations. To create an ornament, bamboo sticks are used as a geometrical tool.
FUNERAL RITES
In Toraja society, the funeral ritual is the most elaborate and expensive event. The richer and more powerful the individual, the more expensive is the funeral. In the aluk religion, only nobles have the right to have an extensive death feast. The death feast of a nobleman is usually attended by thousands and lasts for several days. A ceremonial site, called rante, is usually prepared in a large, grassy field where shelters for audiences, rice barns, and other ceremonial funeral structures are specially made by the deceased family. Flute music, funeral chants, songs and poems, and crying and wailing are traditional Toraja expressions of grief with the exceptions of funerals for young children, and poor, low-status adults.
The ceremony is often held weeks, months, or years after the death so that the deceased's family can raise the significant funds needed to cover funeral expenses. Torajans traditionally believe that death is not a sudden, abrupt event, but a gradual process toward Puya (the land of souls, or afterlife). During the waiting period, the body of the deceased is wrapped in several layers of cloth and kept under the tongkonan. The soul of the deceased is thought to linger around the village until the funeral ceremony is completed, after which it begins its journey to Puya.
Another component of the ritual is the slaughter of water buffalo. The more powerful the person who died, the more buffalo are slaughtered at the death feast. Buffalo carcasses, including their heads, are usually lined up on a field waiting for their owner, who is in the "sleeping stage". Torajans believe that the deceased will need the buffalo to make the journey and that they will be quicker to arrive at Puya if they have many buffalo. Slaughtering tens of water buffalo and hundreds of pigs using a machete is the climax of the elaborate death feast, with dancing and music and young boys who catch spurting blood in long bamboo tubes. Some of the slaughtered animals are given by guests as "gifts", which are carefully noted because they will be considered debts of the deceased's family. However, a cockfight, known as bulangan londong, is an integral part of the ceremony. As with the sacrifice of the buffalo and the pigs, the cockfight is considered sacred because it involves the spilling of blood on the earth. In particular, the tradition requires the sacrifice of at least three chickens. However, it is common for at least 25 pairs of chickens to be set against each other in the context of the ceremony.
There are three methods of burial: the coffin may be laid in a cave or in a carved stone grave, or hung on a cliff. It contains any possessions that the deceased will need in the afterlife. The wealthy are often buried in a stone grave carved out of a rocky cliff. The grave is usually expensive and takes a few months to complete. In some areas, a stone cave may be found that is large enough to accommodate a whole family. A wood-carved effigy, called Tau tau, is usually placed in the cave looking out over the land. The coffin of a baby or child may be hung from ropes on a cliff face or from a tree. This hanging grave usually lasts for years, until the ropes rot and the coffin falls to the ground.
In the ritual called Ma'Nene, that takes place each year in August, the bodies of the deceased are exhumed to be washed, groomed and dressed in new clothes. The mummies are then walked around the village.
DANCE AND MUSIC
Torajans perform dances on several occasions, most often during their elaborate funeral ceremonies. They dance to express their grief, and to honour and even cheer the deceased person because he is going to have a long journey in the afterlife. First, a group of men form a circle and sing a monotonous chant throughout the night to honour the deceased (a ritual called Ma'badong). This is considered by many Torajans to be the most important component of the funeral ceremony. On the second funeral day, the Ma'randing warrior dance is performed to praise the courage of the deceased during life. Several men perform the dance with a sword, a large shield made from buffalo skin, a helmet with a buffalo horn, and other ornamentation. The Ma'randing dance precedes a procession in which the deceased is carried from a rice barn to the rante, the site of the funeral ceremony. During the funeral, elder women perform the Ma'katia dance while singing a poetic song and wearing a long feathered costume. The Ma'akatia dance is performed to remind the audience of the generosity and loyalty of the deceased person. After the bloody ceremony of buffalo and pig slaughter, a group of boys and girls clap their hands while performing a cheerful dance called Ma'dondan.
As in other agricultural societies, Torajans dance and sing during harvest time. The Ma'bugi dance celebrates the thanksgiving event, and the Ma'gandangi dance is performed while Torajans are pounding rice. There are several war dances, such as the Manimbong dance performed by men, followed by the Ma'dandan dance performed by women. The aluk religion governs when and how Torajans dance. A dance called Ma'bua can be performed only once every 12 years. Ma'bua is a major Toraja ceremony in which priests wear a buffalo head and dance around a sacred tree.
A traditional musical instrument of the Toraja is a bamboo flute called a Pa'suling (suling is an Indonesian word for flute). This six-holed flute (not unique to the Toraja) is played at many dances, such as the thanksgiving dance Ma'bondensan, where the flute accompanies a group of shirtless, dancing men with long fingernails. The Toraja have indigenous musical instruments, such as the Pa'pelle (made from palm leaves) and the Pa'karombi (the Torajan version of a jaw harp). The Pa'pelle is played during harvest time and at house inauguration ceremonies.
LANGUAGE
The ethnic Toraja language is dominant in Tana Toraja with the main language as the Sa'dan Toraja. Although the national Indonesian language is the official language and is spoken in the community, all elementary schools in Tana Toraja teach Toraja language.Language varieties of Toraja, including Kalumpang, Mamasa, Tae' , Talondo' , Toala' , and Toraja-Sa'dan, belong to the Malayo-Polynesian language from the Austronesian family. At the outset, the isolated geographical nature of Tana Toraja formed many dialects between the Toraja languages themselves. After the formal administration of Tana Toraja, some Toraja dialects have been influenced by other languages through the transmigration program, introduced since the colonialism period, and it has been a major factor in the linguistic variety of Toraja languages. A prominent attribute of Toraja language is the notion of grief. The importance of death ceremony in Toraja culture has characterized their languages to express intricate degrees of grief and mourning. The Toraja language contains many terms referring to sadness, longing, depression, and mental pain. Giving a clear expression of the psychological and physical effect of loss is a catharsis and sometimes lessens the pain of grief itself.
ECONOMY
Prior to Suharto's "New Order" administration, the Torajan economy was based on agriculture, with cultivated wet rice in terraced fields on mountain slopes, and supplemental cassava and maize crops. Much time and energy were devoted to raising water buffalo, pigs, and chickens, primarily for ceremonial sacrifices and consumption. Coffee was the first significant cash crop produced in Toraja, and was introduced in the mid 19th century, changing the local economy towards commodity production for external markets and gaining an excellent reputation for quality in the international market .
With the commencement of the New Order in 1965, Indonesia's economy developed and opened to foreign investment. In Toraja, a coffee plantation and factory was established by Key Coffee of Japan, and Torajan coffee regained a reputation for quality within the growing international specialty coffee sector Multinational oil and mining companies opened new operations in Indonesia during the 1970s and 1980s. Torajans, particularly younger ones, relocated to work for the foreign companies - to Kalimantan for timber and oil, to Papua for mining, to the cities of Sulawesi and Java, and many went to Malaysia. The out-migration of Torajans was steady until 1985. and has continued since, with remittances sent back by emigre Torajans performing an important role within the contemporary economy.
Tourism commenced in Toraja in the 1970s, and accelerated in the 1980s and 1990s. Between 1984 and 1997, a significant number of Torajans obtained their incomes from tourism, working in and owning hotels, as tour guides, drivers, or selling souvenirs. With the rise of political and economic instability in Indonesia in the late 1990s - including religious conflicts elsewhere on Sulawesi - tourism in Tana Toraja has declined dramatically. Toraja continues to be a well known origin for Indonesian coffee, grown by both smallholders and plantation estates, although migration, remittances and off-farm income is considered far more important to most households, even those in rural areas.
TOURISM AND CULTURAL CHANGE
Before the 1970s, Toraja was almost unknown to Western tourism. In 1971, about 50 Europeans visited Tana Toraja. In 1972, at least 400 visitors attended the funeral ritual of Puang of Sangalla, the highest-ranking nobleman in Tana Toraja and the so-called "last pure-blooded Toraja noble." The event was documented by National Geographic and broadcast in several European countries. In 1976, about 12,000 tourists visited the regency and in 1981, Torajan sculpture was exhibited in major North American museums. "The land of the heavenly kings of Tana Toraja", as written in the exhibition brochure, embraced the outside world.
In 1984, the Indonesian Ministry of Tourism declared Tana Toraja Regency the prima donna of South Sulawesi. Tana Toraja was heralded as "the second stop after Bali". Tourism was increasing dramatically: by 1985, a total number of 150,000 foreigners had visited the Regency (in addition to 80,000 domestic tourists), and the annual number of foreign visitors was recorded at 40,000 in 1989. Souvenir stands appeared in Rantepao, the cultural center of Toraja, roads were sealed at the most-visited tourist sites, new hotels and tourist-oriented restaurants were opened, and an airstrip was opened in the Regency in 1981.
Tourism developers have marketed Tana Toraja as an exotic adventure - an area rich in culture and off the beaten track. Western tourists expected to see stone-age villages and pagan funerals. Toraja is for tourists who have gone as far as Bali and are willing to see more of the wild, "untouched" islands. However, they were more likely to see a Torajan wearing a hat and denim, living in a Christian society. Tourists felt that the tongkonan and other Torajan rituals had been preconceived to make profits, and complained that the destination was too commercialized. This has resulted in several clashes between Torajans and tourism developers, whom Torajans see as outsiders.
A clash between local Torajan leaders and the South Sulawesi provincial government (as a tourist developer) broke out in 1985. The government designated 18 Toraja villages and burial sites as traditional tourist attractions. Consequently, zoning restrictions were applied to these areas, such that Torajans themselves were barred from changing their tongkonans and burial sites. The plan was opposed by some Torajan leaders, as they felt that their rituals and traditions were being determined by outsiders. As a result, in 1987, the Torajan village of Kété Kesú and several other designated tourist attractions closed their doors to tourists. This closure lasted only a few days, as the villagers found it too difficult to survive without the income from selling souvenirs.
Tourism has also transformed Toraja society. Originally, there was a ritual which allowed commoners to marry nobles (puang) and thereby gain nobility for their children. However, the image of Torajan society created for the tourists, often by "lower-ranking" guides, has eroded its traditional strict hierarchy. High status is not as esteemed in Tana Toraja as it once was. Many low-ranking men can declare themselves and their children nobles by gaining enough wealth through work outside the region and then marrying a noble woman.
WIKIPEDIA
Interceptor line relocation underway
CORONA, Calif. — U.S. Army Corps of Engineers Los Angeles District Commander Col. Mark Toy participated in ground breaking ceremonies at the relocation of the Santa Ana River Interceptor line Oct. 11.
The SARI line is a regional sanitary sewer line that serves Yorba Linda, east Anaheim, Orange, Santa Ana, Fountain Valley and portions of Garden Grove.
According to the Santa Ana Watershed Project Authority, the SARI line was built nearly 40 years ago and was 20 feet below the surface. Decades of scouring and last year’s December storms threatened the line and required a reduced flow from Prado Dam and reinforcement by county workers at two locations to protect it.
“Thanks to our partners, this work will have a significant impact along the course of the Santa Ana River Mainstem project,” said Toy.
In support of the Mainstem project, Prado Dam’s flood basin has been increased by more than 140,000 acre-feet and river banks have been widened and strengthened below the dam to handle its new release capacity of 30,000 cubic feet per second, previously limited to 5,000 cfs.
The SARI line’s new course will mostly parallel State Route 91. Where it has to pass under the river, it will be well below the calculated scour depth for the estimated operational life of the project, which is 100 years.
As part of the ceremony participants got to sign a section of the 54-inch pipeline. Toy took the opportunity to endorse the project with the District motto, "Building Strong and Taking Care of People."
Old Dandenong Library during the relocation from the old site in Stuart Street to the new one in the Walker Street municipal building.
The last day of operation at the old site was Sunday March 2 2014 and the first day at the new site was Monday March 17. During this period a shuttle bus operated to the council's other library in Springvale.
Former Kmart plaza finally sees new life after 20 years. Kmart relocated from this site in 1995 to better serve Olean.
Allegany, NY. August 2023.
If you would like to use THIS picture in any sort of media (such as newspaper or article) please send me a Flickr mail or an e-mail at natehenderson6@gmail.com.
HOW TO PROTECT YOURSELF FROM ATOMIC DISASTER-"An atomic energy plant, or REACTOR IS AN ATOMIC BOMB KEPT UNDER CONTROL."There is always the hazard of a run-away reactor that would explode like an A-bomb. Using the world's precious fissionable material TO BOIL WATER OR THE EQUIVALENT for gross power production may be a very wasteful use of our natural resources of uranium(& thorium from which fissionable Uranium 233 can be made). Unexpected new sources of chemical energy seem to be present in atomic reactors...chlorine turns into sulfur...etc." "There are reactors @ Los Alamos, New Mexico one of which is essentially an atomic bomb under control, releasing its energy slowly."Regardless of what your dirty, stinking government politicians & excremental nuclear-industry cabal devils choose to distort to you, as the truth, or their gospel, THE FUKUSHIMA DIRTY-BOMB GROUND ZERO CRIME SCENE AREA WITHIN A 50MILE RADIUS IS EXTREMELY DANGEROUS & WILL BE FOR 100 YEARS-MINIMUM-so make TEPCO & the Japan criminal gov't buy your lost homes/business/& fishing fleets & relocate 100s of thousands to safe territory where mutations, genetic damage. & cancer-ridden citizens in the thousands can be avoided!! CENSOR/BAN NUKE PLANTS, NOT MANGA...ANIME COMICS-NOT TOKYO POLITICIAN COMICS!
It’s been a few months since I posted a photo of my workspace at the time of my relocation from Communication to the Service Center which showed my desk in a still-being-set-up state. Last week I finally finished making the new location my own space by getting my framed art and diploma on the surrounding walls (thanks for the help, Miguel).
Since it relocated to the new building in Hillcrest back in May 2021, it had been trashed due to the lack of security measures i.e. fencing and plywood sheets to cover every window and door.
This one was considered to be the second one to open in South Australia 50 years ago after the one in Everard Park.
METX F40PH #138 leads an outbound UP-N out of Ravenswood past the old outbound platform, which has been relocated to the south of Lawrence. The inbound platform which we are standing on will follow this year.
To prepare for the construction of a freeway-style interchange at 5400 South and Bangerter Highway, UDOT will relocate a segment of the Jordan Aqueduct that extends north and south through this area.
1725 Madison Ave; the original 70s era Shop-Rite in town, which is directly in front of the former Jamesway and relocated across the street to 1700 Madison Ave in 1992. Currently divided into several stores.
The Rohwer War Relocation Center was a World War II Japanese American concentration camp located in the Delta region of rural southeastern Arkansas, in Desha County. It was in operation from September 18, 1942 to November 30, 1945, and held as many as 8,475 Japanese Americans forcibly evacuated from California. Among the inmates, the notation "朗和 (Rōwa)" was sometimes applied.
The Rohwer War Relocation Center Cemetery is located here. It was placed on the National Register of Historic Places in 1992, and was declared a National Historic Landmark quickly thereafter.
The Rohwer War Relocation Center site is now an Arkansas State University Heritage Site, and features a memorial, the camp cemetery, interpretive panels, and audio kiosks.
The Japanese American Internment Museum opened in the former Missouri Pacific Railroad Depot in the nearby town of McGehee in 2013. It serves as the history museum and unofficial visitor center for the Rohwer War Relocation Center. Exhibits include a film, oral histories, photographs and personal artifacts of the internees.
The dedication ceremony for the museum featured the actor, activist, and former camp incarceree George Takei giving a speech. His narration is also featured on a number of the audio displays.
Information from: en.wikipedia.org/wiki/Rohwer_War_Relocation_Center
Covering two floors of this office building in Fleet Place, London, Mansfield Monk designed a fresh working environment that consolidated the two businesses who were relocating to the new offices. The design reflects the individuality, creativity and passion of both parts of the business.
Description: Relocating of Ingham War Memorial from Lannercost Street to the Keith Payne Memorial Park in Botanical Gardens. Ingham Shire Hall in background.
Pictured: Keith Phillips (Water and Sewerage Council Engineer) and Gary Prior (Photographer from Herbert River Express)
Date: 19th July 1989
Location: Ingham, Queensland, Australia
Creator: Unknown
Rights information: No known copyright restriction
Source: Item is held by Hinchinbrook Shire Library
ID: Album 1 / Photo 85
For more information please visit: www.hinchinbrooklibraries.com.au