specific photos on Flickr

Gromit Unleashed: Gromit by Matthew Wells

Would you like a take a shortcut to a specific Gromit?

No. 59: Hullaballoon by Monster Riot by Matthew Wells

1

Would you like a take a shortcut to a specific Gromit?

Energy: Wireless Web Enabled Camera Monitoring Systems by Brian Sinclair

Wireless Web Enabled Camera Monitoring Systems.

www.monitor-systems-engineering.com/wireless_web_enabled_...

Monitor Systems Engineering (Pixavi) are major players in the field of high definition wireless camera based communication, conferencing and monitoring systems. Monitor Systems Engineering SUPPLY, INSTALL and COMMISSION Wireless Web Enabled Camera Monitoring Systems for all key industries; (1) oil and gas, (2) manufacturing, (3) energy, (4) shipping and yards, (5) surveillance, (6) teli-medicine, (7) police, (8) fire fighting, (9) peacekeeping, (10) journalism and (11) architecture.

By limiting the need for long and costly cabling and wiring, Monitor Systems Engineering provides a high quality, cost effective wireless solution. Monitor Systems Engineering are able to deliver various wireless camera configurations and solutions for your industry and specific application.

Industry Scenarios

Wireless Web Enabled Camera Monitoring Systems.

(1) oil and gas: The complexity of the offshore oil rigs, often required very dedicated service persons that can quickly determine faults should they arise. However, on some occasions, the call for even greater knowledge resources are required to help recommend a proper service action, in order to prevent a shut down. The Xcaster EX-5000, Ex certified, wireless video conferencing system, is able to combat the toughest of elements and situations.

With real-time video and audio, the offshore service persons can seek assistance from onshore knowledge banks, to determine the best and most safest routine to complete the service job.

(2) manufacturing: A car manufacturer has a team of 20 crash test experts located all around the world. The manufacturer has built a brand new crash test center at a certain location. Traditionally the experts would travel to this site once a month to perform crash tests and evaluate the results. Today, this crash test center is using Monitor Systems wireless video conferencing products to communicate, document and analyze crash tests. The experts can stay at their fixed location and do not have to spend valuable time and resources on travel.

Cut your costs with a system from Monitor Systems Engineering, contact us today for more details about what we can offer your key industry.

(3) energy: A power company has several power plants in operation. Often times, service personnel are required to assist in a resource heavy maintenance routine, but due to logistical complications, it just is not possible to travel to the site when the problem arises.

Enter the Xcaster ST-5000 and its real-time, video and audio capabilities. Service personnel on site, can send images and audio to other knowledgeable centers for help in order to make critical repair recommendations, so that the equipment and the power plant can continue to operate.

(4) shipping and yards: A shipyard in Korea is building a ship for a Norwegian company. The complexity of ship building puts complex demands on communication between the vendor and the customer. By utilizing wireless video conferencing and advanced unified communication, the two parties are able to solve complex problems without having to travel to the site and thereby saves both time and cost.

The Xcaster series of products allows for quick and reliable remote collaboration from the field, in order to help make solid and exact build recommendations.

(5) surveillance: A large sporting event is planned in one of the world’s biggest countries. The event is a possible target for terrorists and unwarranted activists. To ensure that both safety and intelligence is managed, a comprehensive HD CCTV camera network is installed on the site. The introduction of wireless, battery operated cameras clearly poses benefits in such situations. The Monitor Systems Engineering Xcaster and Xcam products, along with the wireless infrastructure products, provides a very credible ad hoc and temporary surveillance capability. This capability gives event organizers, police and security official a great weapon to combat potential infiltrators.

(6) teli-medicine: An emergency vehicle comes to a large accident site which, in turn, puts high demands on the emergency personnel.

Luckily, the personnel are equipped with the Xcaster ST-5000 wireless video conferencing devices and can thereby consult with physicians and medical experts virtually anywhere in the world.

With high quality (High-Definition) images and video, plus two-way audio, life saving information can quickly be transmitted, in order to provide the field personnel with better information that will help the patient.

(7) police: Special Weapons and Tactics (SWAT) teams must analyze large quantities of information in order to make critical tactical determinations. Often, the large amount of information cannot be processed quickly enough to translate in proper reconnaissance information. However, with the use of live video and real time communication, like with the Xcaster ST-5000, SWAT officers, in conjunction with an operation center, can often be supportive in determining a proper course of action.

Live, in-the-field video and audio becomes the best tool to combat the situation!

(8) fire fighting: A firefighter is facing considerable risk when entering critical situations.

The more information that is available to the fireman, before his/her arrives at a scene, can ultimately mean life and death in some very specific cases.

With the rugged Xcaster technology in hand, on-scene fire officials can quickly report, in real-time video and audio, back to command posts, that can quickly offer tactical recommendations, which can translate into a more effective and efficient handling at the incident.

(9) peacekeeping: There exists, unfortunately, problematic areas of the world that require dedicated peacekeeping missions. In one example, a new peacekeeping representative runs into a potentially troubling situation while on a basic mission to check on a remote refugee center. As the representative is somewhat inexperienced, he / she can utilize the Xcaster series of products, in order to record or send live video and images from the incident. Officials in regional support centers, can quickly get a full view of the event, and offer the in the field representative, good advice and information on how to handle a potentially very complex situation. Solid and reliable information is a key factor in helping to solve problems and make decisions.

(10) journalism: The use of live, in the field correspondence has become increasingly popular in the media business. Traditional broadcasting equipment is becoming outdated, and the faster, more effective Xcaster technology is gaining footing in a very demanding arena of usage. With the Xcaster ST-5000, reporters can quickly access a wireless network to transmit a full, High-Definition quality, live, wireless video conferencing report from the field, when a developing story is unfolding.

The video feed can be transferred using Internet access or satellite links and stand ready to go live within seconds.

(11) architecture: It is often critical that architects work through problems and issues during the building phase in close coordination with the construction builders themselves. Irregardless of where the building is being built, the architect can use the Xcaster wearable video conferencing technology to connect parties directly in-real time to any situation requiring advanced collaboration. Through efficient and effective wireless video conferencing technology and wireless networking, architects, construction contractors and property developers can now start increasing efficiency, competitiveness and profit margins.

Further Reading

Oil and Gas Industry:

Applications within the oil and gas industry: Monitor Systems Engineering is proving its worthiness in some of the world’s toughest environments. The oil and gas offshore installations have long been deemed a very brutal and unforgiving place of business. With the introduction of Monitor Systems Engineering technology to these areas, large oil and gas companies have gained cost saving attributes and a safer working environment.

Over the past eight years, many of the world leading Oil & Gas companies along with Oil & Gas service companies have utilized the Monitor Systems Engineering intrinsically safe video cameras to communicate and collaborate within these harsh conditions. The ATEX Camera with its two way audio and video allows workers in the field to address issues, problems and situations with colleagues anywhere in the world. With its dynamic and revolutionary technology, the new Xcaster EX-5000 high definition wireless video conferencing system enables fast, secure and effective information flow from point to point allowing for discussions or effective multiparty collaboration all in real time.

To shut down or not to shut down: The decision to order a shut down is costly. Both time, money and safety elements are on the line. During these situations the Monitor Systems Engineering technology has time and again proven itself as an invaluable tool essential to critical information flow. On many occasions, the live video streams have helped managers, engineers and roughnecks alike to illustrate problems, and to determine quick and responsible paths to corrective measure to quickly have the shut down minimized. On many occasions, shut-downs have all together been completely averted, simply by establishing a video collaboration between parties onshore and offshore, to which colleagues could quickly conclude that issues could otherwise be handled without shutting down production!

Refineries: The Xcaster EX-5000 mobile video conferencing system is able to deploy at a moments notice when time is critical. With the ability to operate in hazardous areas both onshore and offshore, this Wi-Fi camera is able to maneuver quickly to various parts of the oil rig or production plant. By using the Monitor Systems Engineering EX-AP-A explosive proof, ATEX certified access points in these ATEX required areas, the Xcaster EX-5000 equipment can immediately begin to send High Definition (HD) quality video via the wireless network to virtually any point in the world. The Xcaster EX5000 is also able to help in cases of E-learning and safety inspection. Essentially: Maximize your resources and minimize travel needs.

back to top of page.

Manufacturing Industry:

Applications within the manufacturing industry: The manufacturing industry is a very demanding and competitive industry. On occasion, large machinery breaks down and consequently requires immediate servicing in order to keep the production facility operating. However, sometimes key service personnel are not able to respond quickly, due to logistical distances, thereby keeping the machinery at full stop and not producing.

The Xcaster ST-5000 has been designed with just such situations in mind. By utilizing the Monitor Systems Engineering wireless video conferencing technology, company officials and service agents can quickly via two-way audio and video, determine what the problem is by being able to actually see the faulty equipment directly from the site, back to wherever in the world the service agents are.

Through an established wireless network at the site, the Xcaster ST-5000 can quickly and effectively communicate utilizing IP video streaming to establish a true, in field and live mobile video conferencing collaboration session. The key service agents can thus maintain help to trouble-shoot the faulty machinery and in most cases get the machinery rolling again, so that manufacturing routines are not halted, and profits not lost. In this situation, discussion, diagnoses, and error checking can all be done in real-time!

In order to allocate more and dedicated service personnel, management and consultants to various operations, the wireless video conferencing systems by Monitor Systems Engineering, can help create a better forum of resources in which to pool from. In the case of heavy machinery, service companies can outfit a designated service person with the ST-5000 wireless video conferencing system, in order to collaborate and discuss a repair with other company service members that might be located anywhere in the world, in order to discuss a proper course of action for a repair.

Safety is also a major concern during repair operations. Service personnel can quickly and efficiently, utilize the real-time audio and video features of the Monitor Systems Engineering ST-5000, discuss an effective service routine with managers far away, to ensure that a safe work routine will done.

back to top of page.

Energy Industry:

Applications within the energy industry: The commercial energy industry is a very important segment of our global community. Large electrical and generating plants play a large role in our everyday lives. And with today’s focus on the environment, new and reusable energy sources are creating the need for technical and communications equipment and solutions that are environmentally friendly as well. The demands for more and simplistic methods to share work is increasing. The requirement for more information from the field is also on the rise.

On many occasions, researchers and scientists alike, require technology tools that allow them to discuss and be present in conferences, meetings and industry seminars to share their opinions and findings. The Monitor Systems Engineering line of wireless video conferencing equipment, including the Xcaster ST-5000 and EX-5000 model, allows these individuals to quickly and effective report directly from distant locations. They are able to share visual images of progresses, send high quality images of various findings, as well as discuss solutions and opinions with other scientists and participants around the world.

Monitor Systems Engineering with it solid knowledge regarding products designed to operate and function in demanding environments, has created a line of products that include the very latest wireless 802.11n technology and HD video. We have implemented them into a tough and durable package, that offers live mobile video conferencing capabilities, all in High-Definition (HD) quality images.

Large power plants rely on a high level of safety and predictability. The increasing number of power plants puts high demand on expertise and skillful understanding on how to address continual concerns on maintaining the optimal running conditions in these large facilities. With the Monitor Systems Engineering line of wireless, mobile video conferencing solutions, technicians, plant project managers and experts can maintain stabile communications from the field to any location in the world.

The Monitor Systems Engineering technology bridges distance, creates efficiencies and allows for real-time collaboration, so that knowledge can reach those areas of need.

back to top of page.

Shipping and Yard Industry:

Applications within Shipping and the Yard Industry: The commercial shipping industry requires precise and dedicated information to insure that cargo and ships adhere to logistical conditions and time requirements. The Xcaster ST5000 and EX5000 mobile video conferencing systems provide a stabile communication platform to provide shipping companies a method to review and check the status of loading and off loading operations and cargo registration in remote ports of the world. Featuring Wi-Fi based technology, crews are able to stream live video, while discussing specific load shipping with agents and customer alike, sometimes located continents away.

Ship Yards: are increasing utilizing parts and services from various locations around the world. Actual ship construction can take place in Norway, ship design in the United Kingdom and hull manufacturing in Poland. The key to a successful building platform is to ensure that all these parties are continual updated on work progress and that eventual delays and construction circumstances are reported promptly.

Introduction of the Monitor Systems Engineering Xcaster line of wireless video conferring cameras, has brought about a revolution in information gathering and information allocation to this industry If managers in Norway, require visual inspection of hull assembly in Poland, the Xcaster mobile video equipment can quickly be engaged to walk inside and outside the hull sections in Poland, to provide a real-time, IP video conference to any and all people in the organization, that need this information. By utilizing network video in this regard, all parties save travel time, and can otherwise gain useful knowledge from the comfort of their respected place of work, all without having to leave their office.

Transportation and storage: In locating items for transport or discussing load operations on ships in harbors, the Monitor Systems Engineering Xcaster series of wireless video conferencing technologies, helps transportation agencies by being able communicate with other staff members on or off location. Transport personnel can access files, talk with other crew members and discuss loading operations by way of high quality audio, IP video and data to an array of different groups.

back to top of page.

Surveillance Industry:

Application within the Surveillance Industry: Dependable surveillance equipment is a critical element of the total security efforts each company or organization puts forward to protect life and property. The ability to view, survey and detect an activity before a crime or intrusion is committed, saves costs towards theft and large scale property damage.

As a CCTV manufacturer, Monitor Systems Engineering can afford a company or organization at any level affordable and high-quality wireless CCTV solutions. Monitor Systems Engineering can custom design our security cameras to fit many types of physical and environmental settings. Monitor Systems Engineering designs its security camera systems to comply and interact with all types and standards of company network parameters.

As a leader in developing products associated with wireless technologies, Monitor Systems Engineering has many years of experience which is reflected in its line products and solutions. Monitor Systems Engineering has delivered its wireless CCTV solutions to military organizations, the oil & gas industry, security agencies, and energy industry to name a few. The Monitor Systems Engineering wireless security camera solution has been proven in many challenging circumstances, and continues to prevail as a high performance and reliable system for CCTV needs.

Rugged, corrosive resistant material and proven High Definition camera technology create a solid wireless CCTV security camera solution that is effective to combat the very toughest of environmental circumstances. By limiting the need for long and costly cabling and wiring, Monitor Systems Engineering can position a high quality security camera system to fit the needs of many different conditions.

Monitor Systems Engineering is able to deliver various wireless security camera configurations and solutions, dependent on the breadth and scope of what each individual customer requires. Additionally, Monitor Systems Engineering has the capability to apply solar panel driven wireless technology, should this be of interest.

Today’s world is becoming increasingly dependant on solid and well functioning surveillance technology. The increasing threats of terrorist groups and criminal activity are putting high demands on video quality. Monitor Systems Engineering has the skill and knowledge to present a full and dedicated wireless CCTV security camera solution for your organization today.

back to top of page.

Tele-medicine Industry:

Applications within Telemedicine Industry: Emergencies are critical periods, when seconds count. Quick, decisive action is required to save lives. Unfortunately, some accidents do happen in very remote locations, allowing only critical first aid to victims before extrication to a medical facility sometimes hours away. With the Monitor Systems Engineering Xcaster ST-5000 series of High Definition wireless video conferencing cameras, medics treating wounded person have an innovative tool at their disposal to help in their efforts.

By utilizing IP video, audio and data communication, the remote medical assistance groups are offered a way in which doctors, nurses and other medical personnel can be readily available to help at any time, regardless of location or time zone.

With the essential video collaboration link between field and hospital established, the Xcaster ST-5000 operating on SIP, H323 protocols, provides doctors at the hospital quality still images, and high quality High Definition (HD) video streaming to ascertain the nature of injuries, thus allowing them to prescribe a course of treatment to the medics in the field.

Real-time, Wi-Fi capable, the Monitor Systems Engineering Xcaster ST-5000 wireless video conferencing system allows for a visual and audio window between the remote location and the medical staff far away. Ultimately, the medics in the remote location, actually become “doctors in the field” as they can quickly gain strategic treatment recommendations by using the powerful visual medium and discussion, so that the wounded patient can receive the very best treatment for their injuries before arriving at the central hospital.

Quick, effective and reliable information can save lives. The Monitor Systems Engineering Xcaster ST5000 can help bridge the gap that time and distance often brings to critical situations.

back to top of page.

Law Enforcement / Security Industry:

Applications within Law Enforcement / Security Industry: Police, intelligence officers, Law enforcement officers and security personnel are often times presented with many hazardous circumstances and situations which challenge their training and skill on a daily bases. Monitor Systems Engineering video collaboration technology can help give officers at every level an advantage, by utilizing real-time audio and IP based, live video streams during emergency situations to attain more insightful information to ensure that a proper course of action is taken.

In the event of a crisis situation, officers in the field utilizing the Xcaster ST-5000 are able to report, in real-time, back to command central, so that quick and precise planning and action can be taken. Through a dedicated Wi-Fi network, the Monitor Systems Engineering Xcaster wireless video collaboration tool can bring the situation to virtually anyone, anywhere in the world. The video streams are encrypted with highly advanced algorithms like AES.

With a greater visual and audio overview of the situation, officers stand a much greater chance of successfully ending a potentially tragic situation. Trough both a dedicated audio and visual medium, officers can quickly communicate back to commanders that can, in turn respond with tactical recommendations, thus creating a safer, more well prepared operation.

Monitor Systems Engineering can also help during training sessions. Officers allocated with the Xcaster ST-5000 wearable video conferencing system, can be educated on tactical methods from instructors that might otherwise be sitting in central locations somewhere else in the city, country or world.

Utilizing the stabile 802.11 abgn network standards, the Monitor Systems Engineering Xcaster wireless video conferencing technology brings reconnaissance routines, anti-terror training and skillful insights to a new level. Via powerful live video stream, over IP, the Xcaster technology delivers secure and tactical information to the sources that can help!

back to top of page.

Fire Fighting Industry:

Applications within Fire Fighting Industry: Firefighters often times arrive at a critical emergency scene with little actual knowledge of the situation they have been requested to respond to. A reported small contained structure fire at the time they leave the firehouse can quite easily escalate to a full, very complex, multi structural building fire by the time they arrive at the scene.

In order to help determine the best logistical approach to battle the fire, firefighters and on scene fire officials can quickly transmit live IP video and images from the scene, back to commanders ready to assist with instructions, guidance or suggestions on how to best combat the fire. The revolutionary Monitor Systems Engineering Xcaster EX-5000 wireless video conferencing technology creates a running forum of up-to-date, real-time information for all the fire fighting personnel to join. Time is critical, and the more accurate and secure the information is, the better organized the firefighters will be when they engage the fire itself.

The explosive proof, Monitor Systems Engineering Xcaster EX5000, is designed and certified to tackle harsh and unforgiving environments. And as the level of on-scene activity grows, and as temperatures rise, the Xcaster is able to deliver High Definition (HD) live and still images to fire command. In return, command officials can afford firefighters crucial tactical recommendations that otherwise create an advantage in how best to contain and resolve the emergency.

The Xcaster technology can also be recommended for use at fire training academies. Individual fire cadets, equipped with the Xcaster mobile video conferencing unit, allow training officials to monitor step by step maneuvers by the cadets and thus be able to quickly afford them insightful knowledge during the training exercise, which will ultimately serve them well once they are in the field in real operations.

back to top of page.

Military Industry:

Wireless Video Streaming within Military Industry: With the increased demand for peacekeeping missions, so is the demand for knowledge resources to help control, inform and delegate materials and mission critical information to those troubled areas.

Monitor Systems Engineering has a wide variety of products and solutions, that can help facilitate even the most troubling of situations, within the most demanding of environments. Should the need call for high-quality, mobile, wireless video conferencing, or durable weather proof antennas that confirm to toughest criteria, Monitor Systems Engineering has the solution to help the cause.

With the Xcaster ST-5000 mil spec. wireless video conferencing system, peacekeeping forces and aid workers can freely move within difficult terrain, maneuver through brush and obstacles, to report in real-time to operation centers, quickly and efficiently. With High-Definition image quality, the Monitor Systems Engineering Xcaster ST-5000, transfers the detailed images straight from the field, thought a dedicated network, back to the operations centers.

Should a dedicated wireless network not be readily available, the Monitor Systems Engineering Xcaster ST-5000 has a built-in flash memory allowing it to function as a rugged mobile video camera, as well as a still image camera, producing high quality video and pictures. Once the mission reporting in the field is complete, the mission worker can bring the Xcaster back the operations center, and upload all the video and images, and stream this information directly back to those decision makers, responsible for managing the mission. With the image information in hand, clear and decisive measures can then be taken as to how to handle a particular situation.

Should the demand require real-time, video streaming from the field, Monitor Systems Engineering can create custom wireless network infrastructures for very demanding customers, in demanding environmental conditions. The Monitor Systems Engineering EX-ANT-B antenna is one of a handful of wireless infrastructure products that are constructed to handle extreme conditions, poor weather and demanding environments. Designed principally for the Oil and Gas industry, the explosive proof, intrinsically safe, EX-ANT-B antenna has proven that it is very much able to work in other harsh and demanding environments, outside the bounds of this particular industry in order to help create a dedicated wireless network. The EX-ANT-B antenna can be affixed to a number of standard access points available on the market. Connected, the rugged EX-ANT-B antenna and access point deliver a dedicated wireless environment to which the Xcaster ST-5000 or EX-5000 can freely operate in order to report live and wirelessly from field.

As the situation in a troubled area intensifies, so does the need for constructive and meaningful information. Monitor Systems Engineering presents several levels of equipment and technology that can significantly help to keep workers, officials and commanders abreast of the situation, in real-time, in full HD image quality and in constant dialog. Anytime, anywhere the situation may call.

back to top of page.

Journalism / Media News Industry:

Applications within Journalism / Media News Industry: News organizations associated with print and visual media reporting depend on quick and reliable facts to ensure that their reports generate the clearest and most concise information possible. The Monitor Systems Engineering Xcaster technology allows local, nation and global news agencies to report directly from the field, in real time, through both real-time video and audio streaming directly to network television or internet portals on their respected websites.

The Monitor Systems Engineering Xcaster ST-5000, with its ability to operate as both a Wi-Fi still image camera or powerful video recorder, can otherwise quickly engage the wireless network (802.11 abgn) transferring into a real-time video streaming system to be able to report all the stored images or video segments directly to the network.

Should the reporters find themselves in the field covering an important news story, the Xcaster offers dependable, proven technology to help transfer images and dialog directly from the area or event. Sporting events, weather reports and critical news updates, can all benefit from using the revolutionary Xcaster technology.

Generating interest and opinion are critical factors in news content. The Xcaster gives the journalist a significantly greater opportunity to process these facts, allowing for more complete and accurate reporting.

back to top of page.

Architecture / Building Industry:

Applications within Architecture / Building Industry: Architects and civil construction engineers require a solid understanding of their work sites in order to correctly place, build and detail structures. In coordination with its customers and third party contractors, the architect or property developer can hold live, in the field, video conference meetings in order to gain insightful knowledge on the project. Quick, efficient and useful feedback from the customer, construction manager and project official are essential in order that the optimal building criterion is realized.

In today’s modern communications world, wireless networks are becoming more common and prominent, even on building construction sites. By engaging the wireless 802.11 abgn network at the construction site, the architect can deploy a Monitor Systems Engineering Xcaster ST-5000, wireless video conferencing system to communicate with live IP video, real-time video steaming and full duplex audio to his/her clients virtually anywhere in the world. The Xcaster ST-5000 mobile video conferencing technology, can also allow architects to take high quality still images, as well as High Definition (HD) quality mobile video for archiving and storage on the Monitor Systems Engineering Xdrive.

It is often critical that architects work through problems and issues during the building process phases in close coordination with the builders themselves. Through efficient and effective wireless video conferencing, architects can establish solutions and criteria that are critical to the construction progress.

In essence, as buildings and construction routines become more complex, architects on location take advantage of the using a mobile video system by having the ability to send and receive, high quality HD video, high resolution still images and collaborate on specific project tasks from remote locations to central facilities or other locations situated elsewhere in the world.

The increasing presence in the construction industry of third party contractors with very narrow and specialized fields of know-how, requires a common, clear and thorough understanding of the work site.

Building construction: It is often critical that architects work through problems and issues during the building process phases in close coordination with the builders themselves. Regardless of where the building is being built, the architect can utilize the Monitor Systems Engineering Xcaster wearable video conferencing technology, to connect parties directly in real time at any situation requiring advanced collaboration dud ring the building process. Through efficient and effective wireless video conferencing technology and wireless networking, construction contractors and property developers can now start increasing efficiency, competitiveness and profit margins.

be specific by Chris Blakeley

2

Prohibido cantar / No Singing. Jordi Colomer by Matadero Madrid

JORDI COLOMER

Prohibido Cantar / No Singing. Obra didáctica sobre la fundación de una ciudad paradisíaca.

Desde el 14 de septiembre

Precio: Entrada libre

Institución:

Abierto x Obras

Inauguración: Viernes 14 de septiembre a las 20 h.

Jordi Colomer es el encargado de esta nueva creación site specific en la antigua cámara frigorífica de Matadero. La obra de Colomer explora una singular visión de la escultura incorporando dispositivos escénicos, fotografía y videoinstalación.

'Os será más fácil sacarles el oro a los hombres que a los ríos'1

"La fundación de una ciudad no es forzosamente un acto heroico. Para las ciudades antiguas, la arqueología tantea un orden cronológico, desempolva las pruebas del suceso, mientras la Historia y la leyenda proponen sus relatos. Dice Jorge-Luis Borges: 'A mí se me hace cuento que empezó Buenos Aires: La juzgo tan eterna como el agua y como el aire'2.

Pero cada día, empiezan nuevas ciudades, construidas de agua, de hormigón, de sudor y de dinero. Algunas son -casi- pura idea. En su programa electoral el presidente Kubitschek prometió la creación de una moderna capital para Brasil y, en tres años, Brasilia se levantó entre las malezas del plano alto central, siguiendo fielmente los planes de Lucio Costa. A su vez los obreros que la pusieron en pie, venidos de todas las regiones del país, plantaron sus chamizos trémulos donde dormir y fundaron -sin saberlo- su propia ciudad. Hay ciudades de cristal que crecen en los despachos, y otras de lata y cartón que bailan al ritmo de sus propios habitantes. En una ocasión, a un grupo de forajidos a los que la policía les pisaba los talones se les estropeó el camión en pleno desierto. No podían seguir, ni ir hacia atrás. Fundaron entonces allí mismo una ciudad paradisíaca, la ciudad dorada, donde el mayor de los crímenes era no tener dinero. Esa ciudad se llama Mahagonny y Bertolt Brecht la imaginó al tiempo que Las Vegas brotaba con la forma de ciudad que hoy conocemos.

En Prohibido cantar / No Singing unos pocos personajes plantan un garito donde se ofrecen juegos de entretenimiento, trucos, amor y comida a bajo precio. La acción transcurre cerca de un camino polvoriento, en los mismos solares en los que hace un tiempo se proyectó una gran ciudad privada, con 32 casinos, llamada Gran Escala, que debía atraer a 25 millones de visitantes, pero que nunca vió la luz. Las imágenes que presentamos (en 7 pantallas) muestran cómo prospera la ciudad de Eurofarlete, bajo un sol inclemente y el cierzo soplando. Están compuestas de fragmentos de lo que allí sucedió durante dos días, y quizás ayuden a discernir una singular forma de organización por la supervivencia, donde todo está en venta, a precio de ganga y también a cualquier precio".

Jordi Colomer

1 Bertolt Brecht. Ascenso y caída de la ciudad de Mahagonny.1927-30.

2 Jorge Luis Borges. Fundación mítica de Buenos Aires in Fervor de Buenos Aires, 1923

BIOGRAFÍA

Jordi Colomer (1962) nació en Barcelona, ciudad en la que estudió Arte en EINA, Historia del Arte en la Universidad Autónoma y Arquitectura en la ETSAB. Vive y trabaja entre Barcelona y París.

Desde sus inicios el trabajo de Jordi Colomer ha ido incorporando a una singular visión de la escultura elementos de los dispositivos escénicos. Desde 1997 ha privilegiado el uso de la fotografía y la video-instalación. Sus primeros vídeos tomaban forma de micro-narraciones de raíz beckettiana, en los que los habitantes se debaten con objetos, decorados y espacios artificiales. En un segundo período estos personajes recorren la calle y el desierto con gestos y derivas que - (no exentos de cierto humor absurdo) - contagian un marcado espíritu crítico. Las obras de Colomer exploran las posibilidades de supervivencia poética que ofrece la urbe contemporánea. Así surgen obras como Anarchitekton (2002-2004), proyecto itinerante a través de cuatro ciudades (Barcelona, Bucarest, Brasilia, Osaka), No? Future! (rodada en Le Havre, 2004), Arabian stars (Yemen, 2005), Cinecito (La Habana, 2006), En la Pampa (realizada en el desierto de Atacama, Chile, 2008), Avenida Ixtapaluca (houses for México, 2009), The Istanbul Map (Istanbul, 2010), o más recientemente la trilogía What will come (Nueva York, 2010-11) donde los propios habitantes escriben el guión con sus desplazamientos en la suburbia americana ; o el proyecto Crier sur les toits (gritar a los cuatro vientos, 2011) donde se propone utilizar las azoteas como un pedestal a escala urbana, instituyendo una fiesta mundial. En l’Avenir (2011), inspirada en el Falansterio de Charles Fourier, las imágenes dan rostro a los habitantes de un proyecto utópico y son a la vez un comentario sobre sus posibilidades de materializarse. La instalación Prohibido cantar que aquí se presenta, investiga una vez más esa tensión entre proyecto y realidad, dibujando un espacio híbrido, a la vez totalmente físico y puramente mental; los proyectos de construcción de una ciudad de oro y casinos, que los medios anuncian tiene visos de precisarse y un lugar con mucho viento, contaminado por proyectos imaginarios del pasado y ahora ocupado por personas jugando a la ficción. Nótese que el propio espacio de Abierto x Obras ha quedado transformado por efecto de todas estas visitas.

Ha trabajado también como escenógrafo para el teatro en obras de Joan Brossa, Samuel Beckett, Valère Novarina así como en una ópera de Robert Ashley.

PROHIBIDO CANTAR / NO SINGING. JORDI COLOMER

(Didactic work on the foundation of a paradise city)

From 14 of september

to 09 of december

Price: Free

Institution:

Abierto x Obras

GALERÍA DE FOTOS

[ver + fotos]

'It's easier getting gold out of men than from rivers'. Bertolt Brecht,

The Rise and Fall of the City of Mahagonny, 1927-30

The foundation of a city is not necessarily a heroic act. Everyday a new city begins to be built on water, concrete, sweat and money. Some are -almost- a pure idea. In his election manifesto president Juscelino Kubitschek promised the creation of a modern capital for Brazil in three years, Brasilia was built amongst the weeds of the high central plane, faithfully following the plans of Lucio Costa. At the same time the builders, who came on foot from all parts of the country, pitched their trembling huts where they slept and founded– without knowing it- their own city.

There are glass cities that grow out of offices and others made from tin and card that dance to the rhythm of their own inhabitants. On one occasion, a group of outlaws were being tailed by the police, when their truck broke down in the middle of the desert. They couldn't keep going or turn back. So they ended up founding a paradise city, the golden city, where the worst crime was not to have any money. That city was called Mahagonny and Bertolt Brecht envisioned it at the time when Las Vegas came about shaping the image of the city that we recognise today.

In Prohibido cantar / No Singing a few characters make a gambling den where they offer entertainment games, tricks, love and food at low prices. The action takes place close to a dusty road, on the same plot of land and during the time in which a great private city was planned, with 32 casinos, called Gran Escala, which was to attract 25 million visitors, and yet never saw the light of day. These images reveal how the city of Eurofarlete thrives, under a blazing sun and strong blowing winds. Fragments of what passed there over two days may help to discern the particular form of organisation needed for survival, where everything is on sale at a bargain price or indeed at any price.

Jordi Colomer (Barcelona, 1962) His work explores the possibility of poetic survival that is offered by the contemporary metropolis through a unique vision of sculpture incorporating scenic devices, photography and video installation. Prohibido Cantar / No Singing returns to investigate the tension between project and fiction and creates a hybrid space, on both a physical and mental plane. He has been educated in art, art history and architecture, among his latest solo shows are l'Avenir in the Palais de Beaux Arts (Brussels), What will come in the Argos Centre for Art and Media (Brussels), Co Op City at the Bronx Museum of the Arts (New York), Fuegogratis in the Laboratorio Arte Alameda (México D.F.), La Panera (Lleida) and Galerie du Jeu de Paume (Paris).

The North Face Denali Hooded Jacket NavyBlack by edgar273

Choosing enticing sweatshirt know how to aid you to complete a fairly first-class show up combined with different being. north face hat precisely what you are researching. It but not only match and fit for one out of the ordinary car accident still convenient with regards to every day living. north face jacket gives you unique north face jackets by people. Through north face shirt, you possibly can enjoy vacation asap. There isn't a concern that a specific take delight in stylish, pure beauty and getting his / her many design, and also north face coat comes to fruition at turn out to be primary.

What is actually north face sweatshirt? Like we see, could be a Portuguese business recognized for 1952 through Rene Ramillon which usually brands high-end decrease sweatshirt those individuals. This manufacturer began it has growth from 1954 if it presented kit for any Italian language dispatch which unfortunately adequately go up towards summit to do with K2. The fact is that, Terray will be a vital figure in vehicles among the soiree the fact that started complicated principle collection complex to obtain going up with excessive size "north face the larger Lionel Terray".

Everybody dreams walking on the front-end concerning structure. Throughout receiving custom made garment, but also the attire is normally battling and elegant. Regarded as astounding North Face sale material for valued clientele north face cardigan precisely what you desire. Making all the the earth in view, electrical power visitors with north face cardigan. Ndividuals are snug and additionally cheerful with north face cardigan. north face shirt keep on being free from coldness. north face cover matches you thru making you lack of standards monitoring cool it's outer walls and also having a great time. If you've got a stylish and fashionable north face parka, I personally provide, you will love them almost immediately.

north face cover is advantageous for both husband and wife. Can certainly north face Cardigan Ebony at the same time prized just by lots of owners, north face Female Jackets help keep the, without money your budget with regularly low cost. Presently, by your snug freezing climates, modern north face Girl's jacket, there is not to be distressed with it won't be able prove to be that you a really good built. because of the upgrading from scientific research North Face Outlet in addition to solutions, along with other clutch i465 whole advanced outlooks. Possessing north face shirt ways you've got the likable combination together with gain folks valuable credit.

Special to help you superb design, north face jacket has grown to become an increasing amount of widespread considered one of my area nowadays. north face jacket is a sleeved hip- and waist-length clothing of the torso so it has to continuous go with because of the leg protection or even skirt. Only in such a strategy could it be competent to turned into an exciting new alert, coupled with satisfy one. How one can prepare a brand new design of shirt, certainly not stay cumbersomely dressed? Its north face fleece. You can easliy take this personal life within a entire world in which we like to that is efficient both of those to actually other people and also our lives. Without a doubt, that is what north face fleece will do.

On top of north face hat, you have warm and friendly aspirant future. This will be a glacial winter months nevertheless could not prevent you from using a good moment. time it 's time to leave besides live life at-home. Due to the fact that it is perfect make or model, north face jumper can make you different from the rest. north face jacket can be described as military-inspired hat.

North Face transaction online is a new tendency the two on Google and even Youtube, compared to a few makers, North Face Jackets imitate huge saling to all weather conditions and even periods. Camping out always has been one of the better different ways to know-how the outdoors and therefore the girl's wonderful things. This is especially true, going camping backwoods is usually great, adventurous not to mention enjoyment - extremely to be able to then lie in a tree and enjoy the heavens that are as a result shut - you could potentially more or less reach out along with press these businesses. In spite of this, your actual outdoors trip could very well as fast turn into a accident is definitely aspect enters one in all her great rages, plus you don't have the perfect garments to cover one self with glacial gusts of wind.

North Face Jackets ensure your special occasion is unable to turn into a primary health and wellbeing frustration and anger. All of these jackets tend to be very snug, and are generally specially engineered to safeguard often the sneaker with critical cold conditions by being defending defense with icy, terrible explosions. They are not awful not to mention loose-fitting, similar to most various jackets, which will make a person looks overweight plus little. Each of these jackets are meant brilliantly use a fashionable, complicated appear, while at the same point in time, turning out to be your personal force field with cool. You will find jackets for males, women and small children, and all of them all tend to be ordered from the internet.

Like stylish jackets with respect to yard novice, North Face Jackets might be proficient planned for running, skiing and therefore going. For all whoever slogan is without a doubt task their bodies, North Face Jackets using its memorable downward subject matter will help keep the cold out and cozy, the top case study is without question North Face Apex Bionic Jackets and additionally North Face Gore Tex Jackets.

North Face Jackets for females can be obtained from fashionable, chic colourings in which any of them style stunning and then reaching also once, hide itself every undesirable shape. In addition to just who mentioned that hues happened to be restricted to all women? North Face Jackets for guys are also available in different styles together with colorings. Styles the same as fly ebenholzfarben, sheet metal overcast, olive golf green plus oak browning along with can be purchased. Some of these coats maintain engineered designs which will make all the using the shoe seem fitness along with higher. North Face Jackets are available for young children likewise -- cool doldrums, freakish shadesNorth Face Outlet, Cheap North Face, North Face Jacketsof green, austere greys and then rodeo shades of black along with capes for the purpose of little boys; and therefore starry schokofarbene, supple ointments and lotions, provocative pink combined with velvety doldrums for young girls. That artwork are typically affordable and chic, even though each one does get some abnormal designs meant for environments jackets, they are exceptionally attractive, as well as typically the individual glance quite hair stylist also in-vogue.

at the 2016 Teen Choice Awards Backstage Creations Gifting Suite #TeenChoice - DSC_0340 by Red Carpet Report on Mingle Media TV

www.redcarpetreporttv.com

Mingle Media TV and Red Carpet Report host Denise Salcedo were invited to stop by the Backstage Creations Retreat at Teen Choice 2016 where the stars were thanked for their support of the awards show backstage during the show. The celebs were also given the opportunity to select specific gifts they wished to receive from participating donor companies.

Check out the brands that were in this year’s Celebrity Retreat™

· ACTON Blink Board – Teen Wolf star, Tyler Posey, was thrilled to receive an ACTON Blink Board. He said, “This is so awesome! I love skateboarding, so I’ll definitely be taking this for a ride.” www.ACTONglobal.com

· Anki OVERDRIVE – Black-ish star, Marsai Martin, loved the Anki OVERDRIVE so much, she said, “I am playing this at home. Round 2 is so happening.” Keegan Michael Key commented on how amazing the technology was and Girl Meets World’s August Maturo turned to his mom and said, “I want to play this all night, Mom!” www.anki.com

· HaulsTV – Fuller House’s Michael Campion checked out the HaulsTV app and said, “That’s an awesome idea. I’m liking it.” Actor, Clayne Crawford, also liked the app, stating, “That’s the future.” www.hauls.com

· Healthy Craft Services – Jane the Virgin star, Gina Rodriguez, thought the snacks & drinks by Healthy Craft Services were delicious and said, “Oh my gosh, I want you guys on our show!” Anthony Anderson also enjoyed the healthy treats, claiming, “I’m ready to go vegan again thanks to Healthy Craft Services!” He took a bunch of snacks and other goodies with him and said, “I’m taking these to set tomorrow!” www.healthycraftservices.com

· JCPenney – The Fosters’ Sherri Saum loved her camouflage Arizona Women’s Twill Anorak jacket, stating “I love the camouflage pattern! This is so comfortable!” Fuller House’s Michael Campion freaked out when he was given an Xersion Lightweight Full-Zip Tricot jacket and said, “I love jackets!” www.JCPenney.com

· MCFADIN – Modern Family’s Sarah Hyland was so excited to see MCFADIN in the retreat. She mentioned that she has a MCFADIN leather shave kit and uses it all the time when she travels! Jane the Virgin star, Gina Rodriguez, also loved the leather goods and said, “I love fringe!” www.MCFADIN.com

· Merge VR Goggles - After trying the Merge VR Goggles, The Fosters’ Sherri Saum exclaimed, “Where were these when I was a kid?! Amazing!” Teen Choice host, Victoria Justice, also loved the virtual reality goggles and commented on how comfortable they are. www.MergeVR.com

· Segway miniPRO – When Modern Family star, Sarah Hyland, won a new Segway miniPRO, she was shocked. She said, “Oh my gosh, I never win anything! Are you sure this is a W and not an L?!” Actress, Gina Rodriguez, also won a Segway miniPRO and was equally as surprised. She exclaimed, “I can’t believe I won!” www.SegwayminiPRO.com

· ThinkGeek Star Wars R2-D2 Bluetooth Speakerphone – Fuller House’s Michael Campion saw the R2-D2 speaker by ThinkGeek and was so excited. He said, “You don’t understand. I love ThinkGeek!” www.thinkgeek.com/product/ilro/

Celebrities also walked away with a gift bag filled with the following:

· Abella Skin Care, Inc – ColorShade SPF 35 is the perfect combination of broad spectrum sunscreen, color and moisture available in 4 different tints to accommodate any skin type. www.abellaskincare.com

· Hasbro - Standing nine inches tall, these DREAMWORKS TROLLS dolls feature fluffy, fabulous TROLLS hair and removable outfits for oodles of hairstyling and high fashion fun! Collect six characters including POPPY, BRANCH, HARPER, GUY DIAMOND, MADDY, and DJ, each sold separately. www.hasbrotoyshop.com

· Hempz – NEW! Hempz Daily Herbal Body Moisturizer and Dry Oil Body Spray with Broad Spectrum SPF 30 are lightly scented, weightless daily moisturizers that help hydrate, protect and improve skin’s overall health and appearance. Enriched with 100% Pure Natural Hemp Seed Oil and our Signature Citrus Fruit Complex, these perfectly-balanced formulas not only moisturize the skin, but also help protect against the effects of daily elements and sun exposure. www.hempz.com

· Iceland Glacial – Natural spring water from Iceland. www.icelandicglacial.com

· Kathryn Orford’s Become your #1 Fan: How to Silence your Inner Critic and Live the Life of your Dreams – Finally after all the buzz on “The Law of Attraction”, Kathryn Orford gives us the missing link; the real “secret” to manifesting all of our dreams. This book is a game changer - Dr. Sugar Singleton Marcy, Cellular Memory Expert, Author and International Speaker www.kathrynorford.com

· Lipault – 30” wheeled duffle. Lightweight and foldable, the Lipault wheeled duffle folds flat for easy storage. www.lipault-usa.com

· Pixels – Pixels has revolutionized the way that artwork, home décor and apparel are bought and sold around the world. With a few clicks, artists and photographers can upload their images to Pixels, set their prices for all of our available products and instantly sell to a global audience of online buyers. www.Pixels.com

· Red Coat PR - Featuring best-selling Young Adult authors in multiple genres including; romance, fantasy, steam punk, paranormal and horror. Available in print and at all major e-book platforms. www.redcoatpr.com/teenchoice2016/

· Thera Cane MAX Trigger Point Massager – Treat yourself to deep relief from painful, knotted, spasmed muscles. This amazingly simple yet effective self-massager makes it easy to apply pain-relieving deep compression directly to hard, knotted "trigger points" anywhere they occur - breaking up tension even in the hardest-to-reach muscles between your shoulder blades! www.theracane.com

· The Zeitgeist – The Zeitgeist is a contemporary brand that celebrates everything of the now. The first line of graphic tees includes exercise, humor, and definition collections. www.thezeitgeist.com

This year’s Celebrity Retreat™ was created and styled by Josh Johnson Home. Josh provided a luxurious and stylish backdrop for celebrity guests to mingle while they perused the products and lounge within his custom designed vignette. Based both in West Hollywood and Nashville, Josh’s lovable personality earned him the nickname “Sparkle Josh” and the title of Fan Favorite during the second season of HGTV's Design Star, and he also appeared in the Design Star “All Stars” series. Additionally, Josh is thrilled to announce the recent release of his premier line of signature home decor products nationwide. www.facebook.com/SparkleJoshJohnson

For video interviews and other Red Carpet Report coverage, please visit www.redcarpetreporttv.com and follow us on Twitter and Facebook at:

• twitter.com/TheRedCarpetTV

• www.facebook.com/RedCarpetReportTV

• www.youtube.com/MingleMediaTVNetwork

About BACKSTAGE CREATIONS:

Created in 2000 by Karen Wood; formerly a talent coordinator on over 50 award shows, to give major corporations as well as up-and-coming designers the exclusive opportunity to personally introduce their products and services to celebrities. BACKSTAGE CREATIONS originated the gifting Retreat™ concept and has created Celebrity Retreats™ at various industry honors including the Emmy Awards®, Screen Actors Guild Awards®, Teen Choice Awards, MTV Awards, People’s Choice Awards, BET Awards and Billboard Music Awards. BACKSTAGE CREATIONS puts an emphasis on charitable donation at each of our Retreats™ giving our celebrity attendees the opportunity to both give and receive through unique partnerships at our events. Backstage Creations Retreats™ and gift bags have been featured on Entertainment Tonight, Extra, E!, TV Guide and our clients appear in OK Magazine, People.com, Us Weekly, HollywoodLife.com, Just Jared and many other print and online publications. For more information, go to www.backstagecreations.com

About TEEN CHOICE 2016:

TEEN CHOICE 2016 is executive-produced by Bob Bain and Michael Burg. Paul Flattery and Kelly Brock serve as producers and Greg Sills serves as supervising producer. “Like” TEEN CHOICE 2016 on Facebook at facebook.com/TeenChoiceAwards. Follow the action on Twitter @TeenChoiceFox and join the discussion at #teenchoice. See photos and videos on Instagram by following @teenchoicefox.

For more of Mingle Media TV’s Red Carpet Report coverage, please visit our website and follow us on Twitter and Facebook here:

• www.facebook.com/minglemediatvnetwork

• www.flickr.com/MingleMediaTVNetwork

• www.twitter.com/minglemediatv

Follow our host Denise on Twitter at twitter.com/_DeniseSalcedo

Thailand - Bangkok - Wat Phra Kaeo - 69 by Manfred Sommer

Wat Phra Kaew (Thai: วัดพระแก้ว, rtgs: Wat Phra Kaeo, IPA: [wát pʰráʔ kɛ̂ːw], Pronunciation, English: Temple of the Emerald Buddha; full official name Wat Phra Si Rattana Satsadaram, Thai: วัดพระศรีรัตนศาสดาราม, IPA: [wát pʰráʔ sǐː rát.ta.náʔ sàːt.sa.daː.raːm]) is regarded as the most sacred Buddhist temple (wat) in Thailand. The Emerald Buddha housed in the temple is a potent religio-political symbol and the palladium (protective image) of Thai society. It is located in Phra Nakhon District, the historic centre of Bangkok, within the precincts of the Grand Palace.

The main building is the central phra ubosot, which houses the statue of the Emerald Buddha. According to legend, this Buddha image originated in India where the sage Nagasena prophesized that the Emerald Buddha would bring "prosperity and pre-eminence to each country in which it resides", the Emerald Buddha deified in the Wat Phra Kaew is therefore deeply revered and venerated in Thailand as the protector of the country. Historical records however dates its finding to Chiang Rai in the 15th century where, after it was relocated a number of times, it was finally taken to Thailand in the 18th century. It was enshrined in Bangkok at the Wat Phra Kaew temple in 1782 during the reign of Phutthayotfa Chulalok, King Rama I (1782–1809). This marked the beginning of the Chakri Dynasty of Thailand, whose present sovereign is Bhumibol Adulyadej, King Rama IX.

The Emerald Buddha, a dark green statue, is in a standing form, about 66 centimetres tall, carved from a single jade stone ("emerald" in Thai means deep green colour and not the specific stone). It is carved in the meditating posture in the style of the Lanna school of the northern Thailand. Except for the Thai King and, in his stead, the Crown Prince, no other persons are allowed to touch the statue. The King changes the cloak around the statue three times a year, corresponding to the summer, winter, and rainy seasons, an important ritual performed to usher good fortune to the country during each season.

HISTORY

In 1767, the Kingdom of Ayutthaya fell to the Burmese, and King Taksin then moved the capital to Thonburi where he built the old palace beside Wat Arun on the west bank of Chao Phraya River. In 1778, Taksin's army under the command of Chao Phraya Chakri (who later became Rama I) captured Vientiane and took the Emerald Buddha back to Thonburi.

In 1782, King Rama I succeeded to the throne and founded the Chakri Dynasty, and he decided to move the capital across the river to Bangkok as it would be better protected from attack. The site chosen for the palace is situated between two old wats, Wat Pho and Wat Mahathat, an area inhabited by Chinese residents who were then moved to the present Chinatown. He started the construction of the Grand Palace so that the palace may be ready for his coronation in 1785. Wat Phra Kaew, which has its own compound within the precinct of the palace, was built to house the Emerald Buddha, which is considered a sacred object that provides protection for the kingdom. Wat Phra Kaew was completed in 1784. The formal name of Wat Phra Kaeo is Phra Sri Rattana Satsadaram, which means "the residence of the Holy Jewel Buddha."

Wat Phra Kaew has undergone a number of renovations, restoration and additions in its history, particularly during the reign of King Rama III and Rama IV. Rama III started the renovations and rebuilding in 1831 for the 50th Anniversary of BangkoK of 1832, while Rama IV's restoration was completed by Rama V in time for the Bangkok Centennial celebrations in 1882. Further restoration was undertaken by Rama VII on Bangkok's 150th Anniversary in 1932, and by Rama IX for the 200th Anniversary in 1982.

EMERALD BUDDHA

It is not known when the statue of the Emerald Buddha was made, but it is generally believed that it was crafted in 14th-century Thailand. However, there are also claims that the statue originated in India or Sri Lanka. None of these theories can be firmly established as none of the historians could get a close look at the statue.

According to one account, the Emerald Buddha was found in Chiang Rai, Lanna in 1434, after a lightning storm struck a temple. The Buddha statue fell down and later became chipped, and the monks, after removing the stucco around the statue, discovered that the image was a perfectly made Buddha image from a solid piece of green jade. The image was moved a few time to various temples, first to Lampang, then to Chiang Mai, from where it was removed by prince Chao Chaiyasetthathirat to Luang Prabang, when his father died and he ascended the throne of both Lanna and Lan Xang, in 1551. The statue remained the it to his new capital of Lan Xang in Vientiane in the 1560s. The statue remained there for twelve years. King Chaiyasetthathirat then shifted it to his new capital of Lan Xang in Vientiane in the 1560s. He took the Emerald Buddha with him and the image remained in Vientiane for 214 years until 1778.

In the reign of King Taksin, Chao Phya Chakri (who later became Rama I) defeated Vientiane and moved the Emerald Buddha from Vientiane to Thonburi where it was installed in a shrine close to Wat Arun. When Chao Phra Chakri took over the throne and founded the Chakri Dynasty of the Rattanakosin Kingdom, he shifted his capital across the river to its present location in Bangkok. The Emerald Buddha was also moved across the river with pomp and pageantry and installed in the temple of Wat Phra Keaw.

LEGENDS

There a number of legends associated with the Emerald Buddha. It was said the iconic image of the Emerald Buddha was made by Nagasena, a saint in Pataliputra (present day Patna), India, who, with the help of Hindu god Vishnu and demigod Indra, had the Emerald Buddha image made. Nagasena predicted that:

The image of the Buddha is assuredly going to give to religion the most brilliant importance in five lands, that is in Lankadvipa (Sri Lanka), Ramalakka, Dvaravati, Chieng Mai and Lan Chang (Laos).

The Emerald Buddha image was taken to Sri Lanka after three hundred years in Pataliputra to save it during a civil war. In 457, King Anuruth of Burma sent a mission to Ceylon with a request for Buddhist scriptures and the Emerald Buddha, in order to promote Buddhism in his country. These requests were granted, but the ship lost its way in a storm during the return voyage and landed in Cambodia. When the Thais captured Angkor Wat in 1432 (following the ravage of the bubonic plague), the Emerald Buddha was taken to Ayutthaya, Kamphaeng Phet, Laos and finally Chiang Rai, where the ruler of the city hid it, and was later found.

ARCHITECTURE

Wat Phra Kaeo has a plethora of buildings within the precincts of the Grand Palace, which covers a total area of over 94.5 hectares. It has over 100 buildings with “200 years royal history and architectural experimentation” linked to it. The architectural style is named as Rattanakosin style (old Bangkok style). The main temple of the Emerald Buddha is very elegantly decorated and similar to the temple in ancient capital of Ayudhya. The roof is embellished with polished orange and green tiles, the pillars are inlaid in mosaic and the pediments are made of rich marble, installed around 18th century. The Emerald Buddha is deified over an elevated altar surrounded by large gilded decorations. While the upper part of this altar was part of the original construction, the base was added by King Rama III. Two images of the Buddha, which represent the first two kings of the Chakri dynasty, flank the main image. Over the years, the temple has retained its original design. However, minor improvements have been effected after its first erection during Rama I's reign; wood-work of the temple was replaced by King Rama III and King Chulalongkorn; during King Mongkut's reign, the elegant doors and windows and the copper plates on the floor were additions, Rama III refurbished the wall painting (indicative of the universe according to Buddhist cosmology) and several frescoes that display the various stages of the Buddha's life; three chambers were added on the western side by King Mongkut; in the chamber known as 'Phra Kromanusorn' at the northern end, images of Buddha have been installed in honour of the kings of Ayutthaya; and in the 19th century, In Khong, a famous painter executed the wall murals. The entry to the temple is from the third gate from the river pier.The entrance is guarded by a pair of yakshis (mythical giants – 5 metres high statues). The eponymous image Buddha in brilliant green colour is 66 centimetres (26 in) in height with a lap width of 48.3 centimetres. It is carved in a yogic position, known as Virasana (a meditation pose commonly seen in images in Thailand and also in South India, Sri Lanka and Southeast Asia). The pedestal on which the Emerald Buddha deified is decorated with Garuda (the mythical half-man half-bird form, a steed of Rama, who holds his mortal enemy Naga the serpent in his legs) motifs It is central to Thai Buddhism. The image made with a circular base has a smooth top-knot that is finished with a "dulled point marking at the top of the image". A third eye made in gold is inset over the elevated eyebrows of the image. The image appears divine and composed, with the eyes cast downward. The image has a small nose and mouth (mouth closed) and elongated ears. The hands are seen on the lap with palms facing upwards.

The entire complex, including the temples, is bounded by a compound wall which is one of the most prominent part of the wat is about 2 kilometres length. The compound walls are decorated with typically Thai murals, based on the Indian epic Ramayana. In Thai language these murals are known to form the Ramakian, the Thai national epic, which was written during the reign of Rama I. The epic stories formed the basic information to draw the paintings during the reign of King Rama I (1782–1809). These paintings are refurbished regularly. The murals, in 178 scenes, starting with the north gate of the temple illustrates the complete epic story of Ramayana sequentially, in a clockwise direction covering the entire compound wall. The murals serve to emphasise human values of honesty, faith, and devotion.

There are twelve salas that were built by Rama I, around the temple. They house interesting artefacts of regions such as Cambodia and Java. One of these salas had an inscription of Ramkamhaeng, which was shifted, in 1924, to the National Library. During the reign of King Mongkut, the Phra Gandharara – small chapel on the southwest corner – and a tall belfry were new additions.

WORSHIP AND CEREMONIES

Early in the Bangkok period, the Emerald Buddha used to be taken out of its temple and paraded in the streets to relieve the city and countryside of various calamities (such as plague and cholera). However, this practice was discontinued during Rama IV's reign as it was feared that the image could get damaged during the procession and also a practical line of thinking that Rama IV held "that diseases are caused by germs, not by evil spirits or the displeasure of the Buddha". The image also marks the changing of the seasons in Thailand, with the king presiding over the seasonal ceremonies.

Like many other Buddha statues in Thailand, the Emerald Buddha is dressed in a seasonal costume. It is a significant ritual held at this temple. In this ritual, dress of the deity is changed three times a year to correspond to the seasons. In summer it is a pointed crown of gold and jewels, and a set of jewelled ornaments that adorns the image from the shoulders to the ankles. In winter, a meshed dressing gown or drapery made of gold beads, which covered from the neck down like a poncho is used. During the rainy months, a top-knot headdress studded with gold, enamel and sapphires; the gold attire in the rainy season is draped over the left shoulder of the deity, only with the right shoulder left bare while gold ornaments embellish the image up to the ankles. The astrological dates for the ritual ceremonies, at the changing of the seasons, followed are in the 1st Waning Moon of Lunar Months 4, 8 and 12 (around March, July and November). The costume change ritual is performed by the Thai king who is the highest master of ceremonies for all Buddhist rites. On each occasion, the king himself "cleans the image by wiping away any dust that has collected and changing the headdress of the image". Then a king's royal attendant climbs up and performs the elaborate ritual of changing garments of the image as the king is chanting prayers to the deity. On this occasion, the king sprinkles water over the monks and the faithful who have assembled to witness the unique ritual and seeks blessings of the deity for good fortune during the upcoming season. The two sets of clothing not in use at any given time are kept on display in the nearby Pavilion of Regalia, Royal Decorations and Coins in the precincts of the Grand Palace. While Rama I initiated this ritual for the hot season and the rainy season, Rama III introduced the ritual for the winter season. The robes, which the image adorns, represents that of monks and King's depending on the season, a clear indication of highlighting its symbolic role "as Buddha and the King", which role is also enjoined on the Thai King who formally dresses the Emerald Buddha image.

A ceremony that is observed in the wat is the Chakri Day (begun on April 6, 1782), a national holiday to honour founding of the Chakri dynasty. On this day, the king attends the ceremony. The present king Rama IX, with his Queen, and entourage of the royal family, the Prime Minister, officials in the Ministry of Defence, and other government departments, first offer prayers at the Emerald Buddha temple. This is followed by visit to the pantheon to pay homage to the images of past Chakri rulers that are installed there.

The coronation ceremony, which marks the crowning of the king, is an important event of the Chakri dynasty. One such recent event took place when the present Rama IX was crowned the King. On this occasion, the King came to the Chapel Royal- the Wat Phra Keo – in a procession wearing a 'Great Crown'. After entering the chapel, the king made offerings of gold and silver flowers to the deity and also lighted candles. He also paid homage to the images of Buddha that represented the past kings of the dynasty. In the presence of assembled elite clergy of the kingdom, he took a formal vow of his religion and his steadfastness to 'Defend the Faith'.

RULES OF ENTRY AND CONDUCT

The sacred temples in Thailand follow a dress code, which is strictly followed. Men must wear long pants and sleeved shirts and shoes; women must wear long skirts. Visitors who arrive dressed otherwise may rent appropriate clothing items at the entry area of the temple. It is compulsory to remove the shoes before entering the temple, as a sign of respect of the Buddha, as is the practice in all other temples in Thailand. While offering prayers before the Buddha image, the sitting posture should avoid any offensive stretching of feet towards the deity; the feet should be tucked in towards the back.

OTHER MONUMENTS

While the surrounding portico of the shrine is an example of Thai craftsmanship, the perimeter of the temple complex has 12 open pavilions. These were built during the reign of Rama I. There is plethora of monuments in the temple complex. These are:Grand PalaceThe former residence of the King, the Grand Palace, adjoins the temple. The King makes use of this Grand Palace for ceremonial functions such as the Coronation Day. The King’s present residence is to the north of this Grand Palace and is known as the Chitlada Palace. The four structures surrounding the temple have history of their own. At the eastern end is the Borombhiman Hall (built in French architectural design), which was the residence of King Rama VI, now used as guest house for visiting foreign dignitaries. It has the dubious distinction of having been used as the operational headquarters and residence of General Chitpatima who attempted a coup, in 1981. The building to the west is the Amarindra hall, earlier a hall of Justice, now used for formal ceremonies. The Chakri Mahaprasat is the largest hall in the Grand Palace, built in 1882 by British architects, the architecture of which is fusion of Italian renaissance and Traditional Thai architecture. This style is called farang sai chada, (meaning: "Westerner wearing a Thai crown") as each wing has a shrine (mandap) crowned by a spire. Ashes of the Chakri kings (five ancestors) are enshrined in the largest of these shrines, also known as the pantheons, that were rebuilt after a fire in 1903 during Rama IV's reign. Ashes of the Chakri princess who could not become kings are enshrined in an adjoining hall. The throne room and the reception hall are on the first floor, while the ground floor houses a collection of weapons. The inner palace had the King’s harem (the practice was discontinued during King Rama VI's time who decreed the one wife rule), which was guarded by well trained female guards. Another hall in the palace is the 'Dusit hall' in Ratanokosin-style, which runs from east to west, which was initially an audience hall but now converted into a funerary hall for the Royal family. Royal family corpses are kept here for one year before they are cremated in a nearby field. There is also a garden which was laid during rama IV's reign. The garden depicts a "Thai mountain-and-woods-fable" mountain scenes where the coming of age ritual of shaving the topknot of the Prince is performed.PagodasThe temple grounds also depict three pagodas to its immediate north, which represent the changing centres of Buddhist influence. One such shrine to the west of the temple is the Phra Si Ratana Chedi, a 19th-century stupa built in Sri Lankan style enshrining ashes of the Buddha.Library

Rama I also built a library in Thai style, in the middle of the complex, known as the "Phra Mondop". The library houses an elegantly carved Ayutthaya-style mother-of-pearl doors, bookcases with the Tripitaka (sacred Buddhist manuscripts), human-and dragon-headed nagas (snakes), and images of Chakri kings.

During the 19th century, the Royal Pantheon was built in Khmer style to the east of the temple, which is kept open for only one day in year, in the month of October to commemorate the founding of the Chakri dynasty.

Model of Angkor WatThe temple complex also contains a model of Angkor Wat (the most sacred of all Cambodian shrines). In 1860, King Mongkut ordered his generals to lead 2,000 men to dismantle Angkor Wat and take it to Bangkok. Modern scholars suggested that the king wanted to show that Siam was still in control of Cambodia, as France was seeking to colonise Cambodia at that time. However, the king's order could not be fulfilled. A royal chronicle written by Lord Thiphakorawong (Kham Bunnag), then foreign minister, recorded that many Thai men fell ill after entering Cambodian wilderness. The chronicle also stated that forest-dwelling Khmer people ambushed the Thai army, killing many leading generals. King Mongkut then ordered the construction of the model within Wat Phra Kaew, instead of the real Angkor Wat that could not be brought to Bangkok. Mongkut died before he could see the model. Its construction was completed in the reign of his son, Chulalongkorn.Hermit statue

A hermit's bronze image, which is believed to have healing powers, is installed in a sala on the western side of the temple. It is near the entry gate. It is a black stone statue, considered a patron of medicine, before which relatives of the sick and infirm pay respects and make offerings of joss sticks, fruit, flowers, and candles.

EIGHT TOWERS

On the eastern side of the temple premises there are eight towers or prangs, each of a different colour. They were erected during the reign of Rama I and represent eight elements of Buddhism.

ELEPHANT STATUES

Statues of elephants, which symbolize independence and power, are seen all around the complex. As Thai kings fought wars mounted on elephants, it has become customary for parents to make their children circumambulate the elephant three times with the belief that that it would bring them strength. The head of an elephant statue is also rubbed for good luck; this act of the people is reflected in the smoothness of the surface of elephant statues here.

WIKIPEDIA

India - Maharashtra - Ajanta Caves - Cave 17 - Jataka Tempera - 52ee by Manfred Sommer

1

The Ajanta Caves (Ajiṇṭhā leni; Marathi: अजिंठा लेणी) in Aurangabad district of Maharashtra, India are about 30 rock-cut Buddhist cave monuments which date from the 2nd century BCE to about 480 or 650 CE. The caves include paintings and sculptures described by the government Archaeological Survey of India as "the finest surviving examples of Indian art, particularly painting", which are masterpieces of Buddhist religious art, with figures of the Buddha and depictions of the Jataka tales. The caves were built in two phases starting around the 2nd century BCE, with the second group of caves built around 400–650 CE according to older accounts, or all in a brief period of 460 to 480 according to the recent proposals of Walter M. Spink. The site is a protected monument in the care of the Archaeological Survey of India, and since 1983, the Ajanta Caves have been a UNESCO World Heritage Site.

The caves are located in the Indian state of Maharashtra, near Jalgaon and just outside the village of Ajinṭhā 20°31′56″N 75°44′44″E), about 59 kilometres from Jalgaon railway station on the Delhi – Mumbai line and Howrah-Nagpur-Mumbai line of the Central Railway zone, and 104 kilometres from the city of Aurangabad. They are 100 kilometres from the Ellora Caves, which contain Hindu and Jain temples as well as Buddhist caves, the last dating from a period similar to Ajanta. The Ajanta caves are cut into the side of a cliff that is on the south side of a U-shaped gorge on the small river Waghur, and although they are now along and above a modern pathway running across the cliff they were originally reached by individual stairs or ladders from the side of the river 35 to 110 feet below.

The area was previously heavily forested, and after the site ceased to be used the caves were covered by jungle until accidentally rediscovered in 1819 by a British officer on a hunting party. They are Buddhist monastic buildings, apparently representing a number of distinct "monasteries" or colleges. The caves are numbered 1 to 28 according to their place along the path, beginning at the entrance. Several are unfinished and some barely begun and others are small shrines, included in the traditional numbering as e.g. "9A"; "Cave 15A" was still hidden under rubble when the numbering was done. Further round the gorge are a number of waterfalls, which when the river is high are audible from outside the caves.

The caves form the largest corpus of early Indian wall-painting; other survivals from the area of modern India are very few, though they are related to 5th-century paintings at Sigiriya in Sri Lanka. The elaborate architectural carving in many caves is also very rare, and the style of the many figure sculptures is highly local, found only at a few nearby contemporary sites, although the Ajanta tradition can be related to the later Hindu Ellora Caves and other sites.

HISTORY

Like the other ancient Buddhist monasteries, Ajanta had a large emphasis on teaching, and was divided into several different caves for living, education and worship, under a central direction. Monks were probably assigned to specific caves for living. The layout reflects this organizational structure, with most of the caves only connected through the exterior. The 7th-century travelling Chinese scholar Xuanzang informs us that Dignaga, a celebrated Buddhist philosopher and controversialist, author of well-known books on logic, lived at Ajanta in the 5th century. In its prime the settlement would have accommodated several hundred teachers and pupils. Many monks who had finished their first training may have returned to Ajanta during the monsoon season from an itinerant lifestyle.

The caves are generally agreed to have been made in two distinct periods, separated by several centuries.

CAVES OF THE FIRST (SATAVAHANA) PERIOD

The earliest group of caves consists of caves 9, 10, 12, 13 and 15A. According to Walter Spink, they were made during the period 100 BCE to 100 CE, probably under the patronage of the Satavahana dynasty (230 BCE – c. 220 CE) who ruled the region. Other datings prefer the period 300 BCE to 100 BCE, though the grouping of the earlier caves is generally agreed. More early caves may have vanished through later excavations. Of these, caves 9 and 10 are stupa halls of chaitya-griha form, and caves 12, 13, and 15A are vihāras (see the architecture section below for descriptions of these types). The first phase is still often called the Hinayāna phase, as it originated when, using traditional terminology, the Hinayāna or Lesser Vehicle tradition of Buddhism was dominant, when the Buddha was revered symbolically. However the use of the term Hinayana for this period of Buddhism is now deprecated by historians; equally the caves of the second period are now mostly dated too early to be properly called Mahayana, and do not yet show the full expanded cast of supernatural beings characteristic of that phase of Buddhist art. The first Satavahana period caves lacked figurative sculpture, emphasizing the stupa instead, and in the caves of the second period the overwhelming majority of images represent the Buddha alone, or narrative scenes of his lives.

Spink believes that some time after the Satavahana period caves were made the site was abandoned for a considerable period until the mid-5th century, probably because the region had turned mainly Hindu

CAVES OF THE LATER OR VAKATAKA PERIOD

The second phase began in the 5th century. For a long time it was thought that the later caves were made over a long period from the 4th to the 7th centuries CE, but in recent decades a series of studies by the leading expert on the caves, Walter M. Spink, have argued that most of the work took place over the very brief period from 460 to 480 CE, during the reign of Emperor Harishena of the Vakataka dynasty. This view has been criticized by some scholars, but is now broadly accepted by most authors of general books on Indian art, for example Huntington and Harle.

The second phase is still often called the Mahāyāna or Greater Vehicle phase, but scholars now tend to avoid this nomenclature because of the problems that have surfaced regarding our understanding of Mahāyāna.

Some 20 cave temples were simultaneously created, for the most part viharas with a sanctuary at the back. The most elaborate caves were produced in this period, which included some "modernization" of earlier caves. Spink claims that it is possible to establish dating for this period with a very high level of precision; a fuller account of his chronology is given below. Although debate continues, Spink's ideas are increasingly widely accepted, at least in their broad conclusions. The Archaeological Survey of India website still presents the traditional dating: "The second phase of paintings started around 5th – 6th centuries A.D. and continued for the next two centuries". Caves of the second period are 1–8, 11, 14–29, some possibly extensions of earlier caves. Caves 19, 26, and 29 are chaitya-grihas, the rest viharas.

According to Spink, the Ajanta Caves appear to have been abandoned by wealthy patrons shortly after the fall of Harishena, in about 480 CE. They were then gradually abandoned and forgotten. During the intervening centuries, the jungle grew back and the caves were hidden, unvisited and undisturbed, although the local population were aware of at least some of them.

REDISCOVERY

On 28 April 1819, a British officer for the Madras Presidency, John Smith, of the 28th Cavalry, while hunting tiger, accidentally discovered the entrance to Cave No. 10 deep within the tangled undergrowth. There were local people already using the caves for prayers with a small fire, when he arrived. Exploring that first cave, long since a home to nothing more than birds and bats and a lair for other larger animals, Captain Smith vandalized the wall by scratching his name and the date, April 1819. Since he stood on a five-foot high pile of rubble collected over the years, the inscription is well above the eye-level gaze of an adult today. A paper on the caves by William Erskine was read to the Bombay Literary Society in 1822. Within a few decades, the caves became famous for their exotic setting, impressive architecture, and above all their exceptional, all but unique paintings. A number of large projects to copy the paintings were made in the century after rediscovery, covered below. In 1848 the Royal Asiatic Society established the "Bombay Cave Temple Commission" to clear, tidy and record the most important rock-cut sites in the Bombay Presidency, with John Wilson, as president. In 1861 this became the nucleus of the new Archaeological Survey of India. Until the Nizam of Hyderabad built the modern path between the caves, among other efforts to make the site easy to visit, a trip to Ajanta was a considerable adventure, and contemporary accounts dwell with relish on the dangers from falls off narrow ledges, animals and the Bhil people, who were armed with bows and arrows and had a fearsome reputation.

Today, fairly easily combined with Ellora in a single trip, the caves are the most popular tourist destination in Mahrashtra, and are often crowded at holiday times, increasing the threat to the caves, especially the paintings. In 2012, the Maharashtra Tourism Development Corporation announced plans to add to the ASI visitor centre at the entrance complete replicas of caves 1, 2, 16 & 17 to reduce crowding in the originals, and enable visitors to receive a better visual idea of the paintings, which are dimly-lit and hard to read in the caves. Figures for the year to March 2010 showed a total of 390,000 visitors to the site, divided into 362,000 domestic and 27,000 foreign. The trends over the previous few years show a considerable growth in domestic visitors, but a decline in foreign ones; the year to 2010 was the first in which foreign visitors to Ellora exceeded those to Ajanta.

PAINTINGS

Mural paintings survive from both the earlier and later groups of caves. Several fragments of murals preserved from the earlier caves (Caves 9 and 11) are effectively unique survivals of court-led painting in India from this period, and "show that by Sātavāhana times, if not earlier, the Indian painter had mastered an easy and fluent naturalistic style, dealing with large groups of people in a manner comparable to the reliefs of the Sāñcī toraņa crossbars".

Four of the later caves have large and relatively well-preserved mural paintings which "have come to represent Indian mural painting to the non-specialist", and fall into two stylistic groups, with the most famous in Caves 16 and 17, and apparently later paintings in Caves 1 and 2. The latter group were thought to be a century or more later than the others, but the revised chronology proposed by Spink would place them much closer to the earlier group, perhaps contemporary with it in a more progressive style, or one reflecting a team from a different region. The paintings are in "dry fresco", painted on top of a dry plaster surface rather than into wet plaster.

All the paintings appear to be the work of painters at least as used to decorating palaces as temples, and show a familiarity with and interest in details of the life of a wealthy court. We know from literary sources that painting was widely practised and appreciated in the courts of the Gupta period. Unlike much Indian painting, compositions are not laid out in horizontal compartments like a frieze, but show large scenes spreading in all directions from a single figure or group at the centre. The ceilings are also painted with sophisticated and elaborate decorative motifs, many derived from sculpture. The paintings in cave 1, which according to Spink was commissioned by Harisena himself, concentrate on those Jataka tales which show previous lives of the Buddha as a king, rather than as an animal or human commoner, and so show settings from contemporary palace life.

In general the later caves seem to have been painted on finished areas as excavating work continued elsewhere in the cave, as shown in caves 2 and 16 in particular. According to Spink's account of the chronology of the caves, the abandonment of work in 478 after a brief busy period accounts for the absence of painting in caves such as 4 and 17, the later being plastered in preparation for paintings that were never done.

COPIES

The paintings have deteriorated significantly since they were rediscovered, and a number of 19th-century copies and drawings are important for a complete understanding of the works. However, the earliest projects to copy the paintings were plagued by bad fortune. In 1846, Major Robert Gill, an Army officer from Madras presidency and a painter, was appointed by the Royal Asiatic Society to replicate the frescoes on the cave walls to exhibit these paintings in England. Gill worked on his painting at the site from 1844 to 1863 (though he continued to be based there until his death in 1875, writing books and photographing) and made 27 copies of large sections of murals, but all but four were destroyed in a fire at the Crystal Palace in London in 1866, where they were on display.

Another attempt was made in 1872 when the Bombay Presidency commissioned John Griffiths, then principal of the Bombay School of Art, to work with his students to make new copies, again for shipping to England. They worked on this for thirteen years and some 300 canvases were produced, many of which were displayed at the Imperial Institute on Exhibition Road in London, one of the forerunners of the Victoria and Albert Museum. But in 1885 another fire destroyed over a hundred paintings that were in storage. The V&A still has 166 paintings surviving from both sets, though none have been on permanent display since 1955. The largest are some 3 × 6 metres. A conservation project was undertaken on about half of them in 2006, also involving the University of Northumbria. Griffith and his students had unfortunately painted many of the paintings with "cheap varnish" in order to make them easier to see, which has added to the deterioration of the originals, as has, according to Spink and others, recent cleaning by the ASI.

A further set of copies were made between 1909 and 1911 by Christiana Herringham (Lady Herringham) and a group of students from the Calcutta School of Art that included the future Indian Modernist painter Nandalal Bose. The copies were published in full colour as the first publication of London's fledgling India Society. More than the earlier copies, these aimed to fill in holes and damage to recreate the original condition rather than record the state of the paintings as she was seeing them. According to one writer, unlike the paintings created by her predecessors Griffiths and Gill, whose copies were influenced by British Victorian styles of painting, those of the Herringham expedition preferred an 'Indian Renascence' aesthetic of the type pioneered by Abanindranath Tagore.

Early photographic surveys were made by Robert Gill, who learnt to use a camera from about 1856, and whose photos, including some using stereoscopy, were used in books by him and Fergusson (many are available online from the British Library), then Victor Goloubew in 1911 and E.L. Vassey, who took the photos in the four volume study of the caves by Ghulam Yazdani (published 1930–1955).

ARCHITECTURE

The monasteries mostly consist of vihara halls for prayer and living, which are typically rectangular with small square dormitory cells cut into the walls, and by the second period a shrine or sanctuary at the rear centred on a large statue of the Buddha, also carved from the living rock. This change reflects the movement from Hinayana to Mahāyāna Buddhism. The other type of main hall is the narrower and higher chaitya hall with a stupa as the focus at the far end, and a narrow aisle around the walls, behind a range of pillars placed close together. Other plainer rooms were for sleeping and other activities. Some of the caves have elaborate carved entrances, some with large windows over the door to admit light. There is often a colonnaded porch or verandah, with another space inside the doors running the width of the cave.

The central square space of the interior of the viharas is defined by square columns forming a more or less square open area. Outside this are long rectangular aisles on each side, forming a kind of cloister. Along the side and rear walls are a number of small cells entered by a narrow doorway; these are roughly square, and have small niches on their back walls. Originally they had wooden doors. The centre of the rear wall has a larger shrine-room behind, containing a large Buddha statue. The viharas of the earlier period are much simpler, and lack shrines. Spink in fact places the change to a design with a shrine to the middle of the second period, with many caves being adapted to add a shrine in mid-excavation, or after the original phase.

The plan of Cave 1 shows one of the largest viharas, but is fairly typical of the later group. Many others, such as Cave 16, lack the vestibule to the shrine, which leads straight off the main hall. Cave 6 is two viharas, one above the other, connected by internal stairs, with sanctuaries on both levels.

The four completed chaitya halls are caves 9 and 10 from the early period, and caves 19 and 26 from the later period of construction. All follow the typical form found elsewhere, with high ceilings and a central "nave" leading to the stupa, which is near the back, but allows walking behind it, as walking around stupas was (and remains) a common element of Buddhist worship (pradakshina). The later two have high ribbed roofs, which reflect timber forms, and the earlier two are thought to have used actual timber ribs, which have now perished. The two later halls have a rather unusual arrangement (also found in Cave 10 at Ellora) where the stupa is fronted by a large relief sculpture of the Buddha, standing in Cave 19 and seated in Cave 26. Cave 29 is a late and very incomplete chaitya hall.

The form of columns in the work of the first period is very plain and un-embellished, with both chaitya halls using simple octagonal columns, which were painted with figures. In the second period columns were far more varied and inventive, often changing profile over their height, and with elaborate carved capitals, often spreading wide. Many columns are carved over all their surface, some fluted and others carved with decoration all over, as in cave 1.

The flood basalt rock of the cliff, part of the Deccan Traps formed by successive volcanic eruptions at the end of the Cretaceous, is layered horizontally, and somewhat variable in quality, so the excavators had to amend their plans in places, and in places there have been collapses in the intervening centuries, as with the lost portico to cave 1. Excavation began by cutting a narrow tunnel at roof level, which was expanded downwards and outwards; the half-built vihara cave 24 shows the method. Spink believes that for the first caves of the second period the excavators had to relearn skills and techniques that had been lost in the centuries since the first period, which were then transmitted to be used at later rock-cut sites in the region, such as Ellora, and the Elephanta, Bagh, Badami and Aurangabad Caves.

The caves from the first period seem to have been paid for by a number of different patrons, with several inscriptions recording the donation of particular portions of a single cave, but according to Spink the later caves were each commissioned as a complete unit by a single patron from the local rulers or their court elites. After the death of Harisena smaller donors got their chance to add small "shrinelets" between the caves or add statues to existing caves, and some two hundred of these "intrusive" additions were made in sculpture, with a further number of intrusive paintings, up to three hundred in cave 10 alone.

A grand gateway to the site, at the apex of the gorge's horsehoe between caves 15 and 16, was approached from the river, and is decorated with elephants on either side and a nāga, or protective snake deity.

ICONOGRAPHY OF THE CAVES

In the pre-Christian era, the Buddha was represented symbolically, in the form of the stupa. Thus, halls were made with stupas to venerate the Buddha. In later periods the images of the Buddha started to be made in coins, relic caskets, relief or loose sculptural forms, etc. However, it took a while for the human representation of the Buddha to appear in Buddhist art. One of the earliest evidences of the Buddha's human representations are found at Buddhist archaeological sites, such as Goli, Nagarjunakonda, and Amaravati. The monasteries of those sites were built in less durable media, such as wood, brick, and stone. As far as the genre of rock-cut architecture is concerned it took many centuries for the Buddha image to be depicted. Nobody knows for sure at which rock-cut cave site the first image of the Buddha was depicted. Current research indicates that Buddha images in a portable form, made of wood or stone, were introduced, for the first time, at Kanheri, to be followed soon at Ajanta Cave 8 (Dhavalikar, Jadhav, Spink, Singh). While the Kanheri example dates to 4th or 5th century CE, the Ajanta example has been dated to c. 462–478 CE (Spink). None of the rock-cut monasteries prior to these dates, and other than these examples, show any Buddha image although hundreds of rock-cut caves were made throughout India during the first few centuries CE. And, in those caves, it is the stupa that is the object of veneration, not the image. Images of the Buddha are not found in Buddhist sailagrhas (rock-cut complexes) until the times of the Kanheri (4th–5th century CE) and Ajanta examples (c. 462–478 CE).

The caves of the second period, now all dated to the 5th century, were typically described as "Mahayana", but do not show the features associated with later Mahayana Buddhism. Although the beginnings of Mahāyāna teachings go back to the 1st century there is little art and archaeological evidence to suggest that it became a mainstream cult for several centuries. In Mahayana it is not Gautama Buddha but the Bodhisattva who is important, including "deity" Bodhisattva like Manjushri and Tara, as well as aspects of the Buddha such as Aksobhya, and Amitabha. Except for a few Bodhisattva, these are not depicted at Ajanta, where the Buddha remains the dominant figure. Even the Bodhisattva images of Ajanta are never central objects of worship, but are always shown as attendants of the Buddha in the shrine. If a Bodhisattva is shown in isolation, as in the Astabhaya scenes, these were done in the very last years of activities at Ajanta, and are mostly 'intrusive' in nature, meaning that they were not planned by the original patrons, and were added by new donors after the original patrons had suddenly abandoned the region in the wake of Emperor Harisena's death.

The contrast between iconic and aniconic representations, that is, the stupa on one hand and the image of the Buddha on the other, is now being seen as a construct of the modern scholar rather than a reality of the past. The second phase of Ajanta shows that the stupa and image coincided together. If the entire corpus of the art of Ajanta including sculpture, iconography, architecture, epigraphy, and painting are analysed afresh it will become clear that there was no duality between the symbolic and human forms of the Buddha, as far as the 5th-century phase of Ajanta is concerned. That is why most current scholars tend to avoid the terms 'Hinayana' and 'Mahayana' in the context of Ajanta. They now prefer to call the second phase by the ruling dynasty, as the Vākāţaka phase.

CAVES

CAVE 1

Cave 1 was built on the eastern end of the horse-shoe shaped scarp, and is now the first cave the visitor encounters. This would when first made have been a less prominent position, right at the end of the row. According to Spink, it is one of the latest caves to have been excavated, when the best sites had been taken, and was never fully inaugurated for worship by the dedication of the Buddha image in the central shrine. This is shown by the absence of sooty deposits from butter lamps on the base of the shrine image, and the lack of damage to the paintings that would have been happened if the garland-hooks around the shrine had been in use for any period of time. Although there is no epigraphic evidence, Spink believes that the Vākāţaka Emperor Harishena was the benefactor of the work, and this is reflected in the emphasis on imagery of royalty in the cave, with those Jakata tales being selected that tell of those previous lives of the Buddha in which he was royal.

The cliff has a more steep slope here than at other caves, so to achieve a tall grand facade it was necessary to cut far back into the slope, giving a large courtyard in front of the facade. There was originally a columned portico in front of the present facade, which can be seen "half-intact in the 1880s" in pictures of the site, but this fell down completely and the remains, despite containing fine carving, were carelessly thrown down the slope into the river, from where they have been lost, presumably carried away in monsoon torrents.

This cave has one of the most elaborate carved façades, with relief sculptures on entablature and ridges, and most surfaces embellished with decorative carving. There are scenes carved from the life of the Buddha as well as a number of decorative motifs. A two pillared portico, visible in the 19th-century photographs, has since perished. The cave has a front-court with cells fronted by pillared vestibules on either side. These have a high plinth level. The cave has a porch with simple cells on both ends. The absence of pillared vestibules on the ends suggest that the porch was not excavated in the latest phase of Ajanta when pillared vestibules had become a necessity and norm. Most areas of the porch were once covered with murals, of which many fragments remain, especially on the ceiling. There are three doorways: a central doorway and two side doorways. Two square windows were carved between the doorways to brighten the interiors.

Each wall of the hall inside is nearly 12 m long and 6.1 m high. Twelve pillars make a square colonnade inside supporting the ceiling, and creating spacious aisles along the walls. There is a shrine carved on the rear wall to house an impressive seated image of the Buddha, his hands being in the dharmachakrapravartana mudra. There are four cells on each of the left, rear, and the right walls, though due to rock fault there are none at the ends of the rear aisle. The walls are covered with paintings in a fair state of preservation, though the full scheme was never completed. The scenes depicted are mostly didactic, devotional, and ornamental, with scenes from the Jataka stories of the Buddha's former existences as a bodhisattva), the life of the Gautama Buddha, and those of his veneration. The two most famous individual painted images at Ajanta are the two over-life size figures of the protective bodhisattvas Padmapani and Vajrapani on either side of the entrance to the Buddha shrine on the wall of the rear aisle (see illustrations above). According to Spink, the original dating of the paintings to about 625 arose largely or entirely because James Fegusson, a 19th-century architectural historian, had decided that a scene showing an ambassador being received, with figures in Persian dress, represented a recorded embassy to Persia (from a Hindu monarch at that) around that date.

CAVE 2

Cave 2, adjacent to Cave 1, is known for the paintings that have been preserved on its walls, ceilings, and pillars. It looks similar to Cave 1 and is in a better state of preservation.

Cave 2 has a porch quite different from Cave one. Even the façade carvings seem to be different. The cave is supported by robust pillars, ornamented with designs. The front porch consists of cells supported by pillared vestibules on both ends. The cells on the previously "wasted areas" were needed to meet the greater housing requirements in later years. Porch-end cells became a trend in all later Vakataka excavations. The simple single cells on porch-ends were converted into CPVs or were planned to provide more room, symmetry, and beauty.

The paintings on the ceilings and walls of this porch have been widely published. They depict the Jataka tales that are stories of the Buddha's life in former existences as Bodhisattva. Just as the stories illustrated in cave 1 emphasize kingship, those in cave 2 show many "noble and powerful" women in prominent roles, leading to suggestions that the patron was an unknown woman. The porch's rear wall has a doorway in the center, which allows entrance to the hall. On either side of the door is a square-shaped window to brighten the interior.

The hall has four colonnades which are supporting the ceiling and surrounding a square in the center of the hall. Each arm or colonnade of the square is parallel to the respective walls of the hall, making an aisle in between. The colonnades have rock-beams above and below them. The capitals are carved and painted with various decorative themes that include ornamental, human, animal, vegetative, and semi-divine forms.

Paintings appear on almost every surface of the cave except for the floor. At various places the art work has become eroded due to decay and human interference. Therefore, many areas of the painted walls, ceilings, and pillars are fragmentary. The painted narratives of the Jataka tales are depicted only on the walls, which demanded the special attention of the devotee. They are didactic in nature, meant to inform the community about the Buddha's teachings and life through successive rebirths. Their placement on the walls required the devotee to walk through the aisles and 'read' the narratives depicted in various episodes. The narrative episodes are depicted one after another although not in a linear order. Their identification has been a core area of research since the site's rediscovery in 1819. Dieter Schlingloff's identifications have updated our knowledge on the subject.

CAVE 4

The Archeological Survey of India board outside the caves gives the following detail about cave 4: "This is the largest monastery planned on a grandiose scale but was never finished. An inscription on the pedestal of the buddha's image mentions that it was a gift from a person named Mathura and paleographically belongs to 6th century A.D. It consists of a verandah, a hypostylar hall, sanctum with an antechamber and a series of unfinished cells. The rear wall of the verandah contains the panel of Litany of Avalokiteśvara".

The sanctuary houses a colossal image of the Buddha in preaching pose flanked by bodhisattvas and celestial nymphs hovering above.

CAVES 9-10

Caves 9 and 10 are the two chaitya halls from the first period of construction, though both were also undergoing an uncompleted reworking at the end of the second period. Cave 10 was perhaps originally of the 1st century BCE, and cave 9 about a hundred years later. The small "shrinelets" called caves 9A to 9D and 10A also date from the second period, and were commissioned by individuals.

The paintings in cave 10 include some surviving from the early period, many from an incomplete programme of modernization in the second period, and a very large number of smaller late intrusive images, nearly all Buddhas and many with donor inscriptions from individuals. These mostly avoided over-painting the "official" programme and after the best positions were used up are tucked away in less prominent positions not yet painted; the total of these (including those now lost) was probably over 300, and the hands of many different artists are visible.

OTHER CAVES

Cave 3 is merely a start of an excavation; according to Spink it was begun right at the end of the final period of work and soon abandoned. Caves 5 and 6 are viharas, the latter on two floors, that were late works of which only the lower floor of cave 6 was ever finished. The upper floor of cave 6 has many private votive sculptures, and a shrine Buddha, but is otherwise unfinished. Cave 7 has a grand facade with two porticos but, perhaps because of faults in the rock, which posed problems in many caves, was never taken very deep into the cliff, and consists only of the two porticos and a shrine room with antechamber, with no central hall. Some cells were fitted in.

Cave 8 was long thought to date to the first period of construction, but Spink sees it as perhaps the earliest cave from the second period, its shrine an "afterthought". The statue may have been loose rather than carved from the living rock, as it has now vanished. The cave was painted, but only traces remain.

SPINK´S DETAILED CHRONOLOGY

Walter M. Spink has over recent decades developed a very precise and circumstantial chronology for the second period of work on the site, which unlike earlier scholars, he places entirely in the 5th century. This is based on evidence such as the inscriptions and artistic style, combined with the many uncompleted elements of the caves. He believes the earlier group of caves, which like other scholars he dates only approximately, to the period "between 100 BCE – 100 CE", were at some later point completely abandoned and remained so "for over three centuries", as the local population had turned mainly Hindu. This changed with the accession of the Emperor Harishena of the Vakataka Dynasty, who reigned from 460 to his death in 477. Harisena extended the Central Indian Vakataka Empire to include a stretch of the east coast of India; the Gupta Empire ruled northern India at the same period, and the Pallava dynasty much of the south.

According to Spink, Harisena encouraged a group of associates, including his prime minister Varahadeva and Upendragupta, the sub-king in whose territory Ajanta was, to dig out new caves, which were individually commissioned, some containing inscriptions recording the donation. This activity began in 462 but was mostly suspended in 468 because of threats from the neighbouring Asmaka kings. Work continued on only caves 1, Harisena's own commission, and 17–20, commissioned by Upendragupta. In 472 the situation was such that work was suspended completely, in a period that Spink calls "the Hiatus", which lasted until about 475, by which time the Asmakas had replaced Upendragupta as the local rulers.

Work was then resumed, but again disrupted by Harisena's death in 477, soon after which major excavation ceased, except at cave 26, which the Asmakas were sponsoring themselves. The Asmakas launched a revolt against Harisena's son, which brought about the end of the Vakataka Dynasty. In the years 478–480 major excavation by important patrons was replaced by a rash of "intrusions" – statues added to existing caves, and small shrines dotted about where there was space between them. These were commissioned by less powerful individuals, some monks, who had not previously been able to make additions to the large excavations of the rulers and courtiers. They were added to the facades, the return sides of the entrances, and to walls inside the caves. According to Spink, "After 480, not a single image was ever made again at the site", and as Hinduism again dominated the region, the site was again abandoned, this time for over a millennium.

Spink does not use "circa" in his dates, but says that "one should allow a margin of error of one year or perhaps even two in all cases".

IMPACT ON MODERN INDIAN PAINTINGS

The Ajanta paintings, or more likely the general style they come from, influenced painting in Tibet and Sri Lanka.

The rediscovery of ancient Indian paintings at Ajanta provided Indian artists examples from ancient India to follow. Nandlal Bose experimented with techniques to follow the ancient style which allowed him to develop his unique style. Abanindranath Tagore also used the Ajanta paintings for inspiration.

WIKIPEDIA

Gluten free chocolate and hazelnut brownies by mnem

4 4

My first attempt at making something for a specific dietary requirement. Hopefully, it won't poison them...

It's the previous recipe I used (see ultimatefoodies.com/recipe/default.aspx?artefactID=148 ) but with rice flour substituted for plain flour. It's a little dryer than those, but still eminently yummable.

I may try another set with soy flour next week.

Sida fallax by David Eickhoff

1

ʻIlima

Malvaceae

Indigenous to the Hawaiian Islands

Kalaeloa, Oʻahu

ʻIlima may have been the only plant cultivated by early Hawaiians just for the flowers to be used for lei. ʻIlima flowers were treasured by early Hawaiians and given specific names based on their flowers, as well as leaves. Originally, lei ʻilima, or the royal lei, was reserved for royalty since they looked very much like the yellow feather lei worn only by aliʻi. Lei ʻilima were fashioned for the head (lei poʻo) or the neck (lei ʻāʻī), the latter comprising a thousand flowers!

The early Hawaiians also recognized and named wild and cultivated ʻilima. The wild types included ʻilima kū kahakai, a flat beach form; ʻilima kū kula or ʻilima kū kala, very tall form; and a plant with smaller flowers, medium height found on old lava in Kaʻū known as ʻilima makanaʻā. The cultivated, or domesticated, forms were called ʻilima ʻāpiki or ʻilima lei, a tall spreading bush with golden flowers; and ʻilima kolikukui or ʻilima kolī kukui (Lit., kukui candle or torch), an Oʻahu cultivated form with bronze red flowers.

ʻIlima kū kala along with other plant materials were placed over hot stones in the imu. The food to be cooked was then placed on the ʻilima to prevent it from being burned by the heated stones.

Medicinally, ʻilima was called kanaka makaʻi, literally meaning "good man." Early Hawaiians gave babies the juice of the flowers (pua ʻilima) as a mild laxative but apparently does not have an effect on adults. The number of buds were used was according to the age of the child. The buds were chewed by the mother before given to her baby. Wild ʻilima sap with warm sea water was used medicinally as enemas (hahano) for adults. ʻIlima flowers mixed with other plants were also used for "womb troubles." When a person felt weak, the bark of the roots were mixed with other plants and pounded together, strained and drunk as a tonic. Additionally, the root bark mixed with the flowers was used for asthma.

Other early uses of ʻilima included sleeping house construction, slats in building houses, rough baskets, and as a covering on pebbled floors in houses under floor mats and sleeping mats.

Hawaiian Queen Emma Kalanikaumakaamano Kaleleonālani Naʻea Rooke (1836-1885) enjoyed lei ʻilima over all other lei.

Flowers often used for modern lei making in combination with materials or just as one prized lei. Local lei maker, Laurie Shimizu Ide, states that it takes "about 700 blossoms for a single lei, kui pololei, straight pattern." Though lei ʻilima was associated with royalty at one time, today anyone can wear this very special and beautiful lei. When lei ʻilima is seen on the wearer, its striking beauty certainly commands attention! Fruits of the non-native maʻo (Abutilon grandifolium), when green and soft, are used with lei ʻilima, one fruit at each end of the lei; or the pale-green, cap-like calyx of the ʻilima flower is used.

Flowers are edible and can be used as a garnish with food. The flavor is mildly sweet to tasteless but with a refreshing, clean after taste.

The mele (song) "Aloha Oʻahu" by Clarence Kinney opening verse says: "Aloha Oʻahu lei ka ʻilima Kohu manu ʻōʻō hulu melemele." Translated: "Beloved is Oʻahu with the ʻilima lei Like the ʻōʻō it's golden plumage."

ʻIlima is still abundant in the Hawaiian coastal lowlands and forests. Sadly, though, the Oʻahu ʻōʻō (Moho apicalis) and it's relatives, the Hawaiian honeyeaters, are now all extinct.

In 1923, the Territorial Legislature chose ʻIlima as the official flower for the island of Oʻahu.

NPH 00008

nativeplants.hawaii.edu/plant/view/Sida_fallax

26.c. CHEVIOT alloy wheels by 70_musclecar_RT+6

1

2014 Gore Aussie Muscle Mania Car Show (12-4-14)

The Holden Torana is a car that was manufactured by General Motors–Holden's (GM-H), the Australian subsidiary of General Motors (GM) from 1967 to 1980. The name comes from an Aboriginal word meaning "to fly". The first Torana (HB series) appeared in 1967 and was a four-cylinder compact vehicle with origins in the British Vauxhall Vivas of the mid-1960s.

(Ref: en.wikipedia.org/wiki/Holden_Torana#LJ)

Holden Torana -LJ (series 1972-1974)

LJ Torana: LJ was just another set of initials in the non-specific GMH fashion. The " L" still referred to, the "light" car concept, but the mysteries of the "J" are probably not worth trying to unravel. As for the cars themselves they are basically face-lifted LC models with substantial improvements. GMH heavies wanted them to sell in the showroom alongside the newly released HQ, keeping the Torana name healthy in the market but without stealing too much of the bigger Holden's thunder. HQ was the biggest Holden news in years, bigger even than the LC Torana had been late in 1969. Thus it made plenty of sense for GMH to establish a strong connection between HQ and the cheaper Torana. Visually, this connection was achieved by giving the LJ an egg-crate style grille, similar in shape to the HQ's. At the rear, three piece tail lights replaced the original one piecers. The changes introduced with LJ and the strengthening of its links with the full size Holdens went much further. In side the cabin, the bond was emphasised with identical steering wheels, ignition switch, steering locks and door ashtrays. And, where the LC six-cylinder sedans had offered a choice between the 2250 and 2600 engines, LJ was available with the newly released 202 engine. In Torana application the 202 was dubbed " 3300 ".With LJ there was still no V8 option, but the Torana could be specified with the biggest six, which hadn't been the case before. This went some way to narrowing the gap between Torana and Kingswood and helped prepare the public for the forth coming LH model. The LJ was launched for sale in January 1972. Altogether there were no less than eight engines from which to choose, ranging from the venerable 56 horsepower 1159 cm3 four (which preferred flat terrain and lots of revs!)to the 190 horsepower version of the 202 (which loved mountains!) used in the LJ XU-l. Most models were upgraded. The standard GTR, for example, now used a 202 engine instead of the "S" version of first the l6l and then the 173 (2850). A bored-out version of the 1159 cm3 four displaced 1256cm3 and was standard fitment in the Deluxe four. It's output was 62 bhp (and it still Preferred flat terrain and lots of revs!) The biggest of the fours was the slant SOHC 1600 introduced in July l97l as a running mod on LC. Unfortunately, this engine promised far more than it delivered. With a quoted maximum power output of 80 horsepower at 5500 rpm, you'd expect a substantial performance gain over the 55 bhp l256 cm3 four. Infact, you'd expect a 1600 Torana to match any of the l.5/1.6 litre SOHC Japanese fours of its era. It couldn't, There was impressive mid-range top gear flexibility, but outright acceleration was sad to say the least, with zero to 60 mph taking a whopping 17 seconds. The standing quarter time was genuine are-we-keeping-you- up? material at 20.5 seconds, only a second or so clear of the l.3 litre version and barely on the same page of the calendar as any of the sixes.

All the sixes displayed good torque at low engine speeds, but to get any thing approaching real performance, you were looking at a 2850 version, minimum. A four speed geared 2850 could cover the quarter in 18.5 seconds, having dispatched 0 to 60 mph in a tad over 13 seconds. Top speed was about 97 mph, compared with 85 for the 1600 and even less for the 1.3. Interestingly enough, the 2250 could stretch its legs to 95, even if the speedo took a while to arrive. The interior of the LJ Torana in all its variants was a much nicer place to spend time. The seats were greatly improved. Chief Engineer of the time, George Roberts admitted that the earlier seats were like miniature trampolines. Apparently they were designed without any reference to the suspension and were totally out of tune with the springs, The effect was worst on the stiffer GTR and XU-l models. Over uneven surfaces the hot shot LC's were painfully uncomfortable.

Although the instrument layout itself was unchanged, GMH's styling team had wisely decided to rid the Torana of its droopy fascia. In LJ models the padding ran the width of the car in an unbroken line and looked much neater. The radio was relocated in the entree of the fascia. On LC it had been hung some where underneath. All 1972 cars had to have an ignition/steering lock as standard fitment. So the switch moved off the dash, leaving room for the heater/ventilation controls. Gone was the dash top ash tray and a pair of fiddly HQ door trim-mounted units took its place.

Other detail changes lifted the Torana's game. For example, the protruding glovebox knob was replaced by a neater recessed grip. Front head restraints were standard so occupant comfort in the firm-riding GTR and XU-I models was much greater, with the risk of incurring whiplash having been reduced dramatically! Suddenly a Torana could tackle bad roads without too much trouble. The GTR and XU-1 were reinforced in their position as the leading GMH sporties by the fitment of the GTS steering wheel. All LJs featured softer front suspension rates and wider disc brakes (still optional on some variants). But softer didn't mean floatier. In fact, all LJs rode noticeably better, thanks largely to improved damper rebound rates. Evidently, GMH hit the spot with LJ because its sales performance was better than LC's. A total of 81,453 were produced. They were sold between January 1972 and March l974 when the LH was unveiled. So average monthly sales were around 3100. Admittedly this was only 100 or so units per month a head of the old model, but by 1972 the Torana shape was already half a decade old. Despite the smaller car's facelift with HQ-style grille and rear light clusters LJ's looked positively out dated. The fact that this car could sell strongly was proof that the light six concept was here to stay. Even Ford Australia found it necessary to get a piece of the action with 3.3 and 4.1 litre versions of the TC Cortina. As the 70s wore on, the major failing of the six-pack Toranas became more apparent. The cars were simply too narrow. Not only did they look narrow and increasingly so in company of cars such as HQ and the XA Falcon, even the TC Cortina, but they lacked interior space. To solve the problem an all Aussie team would be needed to create a new car, that is when GMH came up with the 1974 LH Torana.

(Ref: hh.hansenits.com/model/torana/lj_torana_1972-74.html)

Holden also developed a 308ci V8-powered version of the GTR XU-1, often referred to as the GTR XU-2, but the car never made it past the prototype stage.

Areli's Quinceanera, Sweet 15 celebration 8-15-15 Columbia County Fairgrounds, St. Helens Oregon by Janice Dressley

Quinceañera (pronounced: [kinseaˈɲeɾa]/[k̟ĩn̺s̺e̞äˈɲe̞ɾä]; feminine form of "fifteen-year-old"), also called fiesta de quince años, fiesta de quinceañera, quince años or simply quince, is a celebration of a girl's fifteenth birthday in parts of Latin America and elsewhere in communities of people from Latin America. This birthday is celebrated differently from any other as it marks the transition from childhood to young womanhood.[1] Latin myths and tradition tell about how girls were prepared to be married by the age of fifteen or become nuns. In the years prior to their fifteenth birthdays, girls were taught to cook, weave, and about child rearing by the elder women in their communities in preparation for their lives as married women.[2] The celebrations today vary significantly across countries; celebrations in some countries, for example, have taken on more religious overtones than in others.

In Brazil, a Portuguese-speaking country, the same celebration is called festa de debutantes, baile de debutantes or festa de quinze anos. In the French Caribbean and French Guiana, it is called fête des quinze ans. It is comparable to the debutante formerly common amongst the upper-class in the United Kingdom and the United States.

for more:

en.wikipedia.org/wiki/Quincea%C3%B1era

Contents

[hide] 1 In specific countries 1.1 Argentina, Peru, Paraguay, Bolivia and Uruguay 1.1.1 Ceremony of the 15 Candles

1.2 Brazil

1.3 Cuba

1.4 Dominican Republic

1.5 Ecuador, Venezuela and Colombia

1.6 French Guiana and French Caribbean

1.7 Mexico

1.8 Traditions from other hispanic countries

2 Quinceañera's new tradition

3 See also

4 References

5 External links

In specific countries[edit]

Argentina, Peru, Paraguay, Bolivia and Uruguay[edit]

In Argentina, Peru, Paraguay, and Uruguay[citation needed] the celebration (which is never referred to as a quinceañera but as a fiesta de quince) begins with the arrival of the teenager accompanied by her father, the girl wearing an elaborate, elegant dress she has chosen according to her preferences in colors and style, but still maintaining with the traditional dress. The location, if indoors, commonly has its entrance specially adorned for the occasion. The father and daughter make their entry through this front-door entrance, while music plays and friends and relatives customarily give flowers (usually roses) to the father. After this, the ceremony of the waltz begins, in which the girl first dances with her father—or the father figure—who then passes her on to her friends and relatives. Normally, the ball is divided into segments between which various food dishes are served in order to allow the guests—who are usually close family members and friends—to mingle and enjoy the celebration. The following order of events represents a typical program:

1.Entrance, which is usually accompanied by slow songs

2.Waltz

3.Entree

4.First period of dancing

5.Main meal course

6.Second period of dancing

7.Dessert and video playback of the recorded birthday with her friends

8.15-candle ceremony (optional)

9.Third period of dancing

10.Toast, cake cutting, and a ritual where each female friend/relative pulls a ribbon out of a bunch. The ribbons all have charms on the ends except for one which has a ring.

11.Last period of dancing

Ceremony of the 15 Candles[edit]

In this ceremony, the birthday girl hands a candle to each of fifteen people she considers were most influential in her life during her fifteen years. It is often accompanied by a speech, usually dedicated to each of the people that are given candles. This ceremony is also known as the Tree of Life. The 15 candles symbolize the 15 years the girl has "left behind". Each of the candles represents a special memory, a moment shared with any person who is invited to join the ritual. This is to give gratitude to these 15 people she will tell how they helped her.

Brazil[edit]

In Brazil the celebration is called festa de debutantes, baile de debutantes or festa de quinze anos. The following order of events represents a typical program:

1.Entrance

2.Mass (optional)

3.First period of dancing (usually to international music)

4.Ceremony with videos about the girl's life with friends' greeting

5.A dance with men from her family and one boy (either her boyfriend or her best friend)

6.Second period of dancing (usually to national music)

7.Cake cutting

8.Third period of dancing

Cuba[edit]

In Cuba, the party may include a choreographed group dance, in which 14 couples waltz around the quinceañera, who is accompanied by one of the main dancers, a boy of her choice, her boyfriend or friends of rights.[vague] The choreography often includes four or six dancers or escorts called experts, who are allowed to dance around the quinceañera. They are usually inexperienced dancers whose function is to highlight the central couple. The male dancers are also allowed to wear tuxedos in different colors.

Fifteenth birthday celebrations were very popular in Cuba until the late 1970s. This practice partly entered Cuba via Spain, but the greatest influence was the French.[citation needed] The wealthy families who could afford to rent expensive dining rooms in private clubs or hotels of four and five stars were the real precursors of quinceañeras, which they called quinces. These celebrations usually took place in the house of the girl or the more spacious house of a relative.

Dominican Republic[edit]

This celebration is very traditional and common. It begins with a Mass in the Catholic Church to receive the blessing of God and give thanks for another year of life. At the birthday party, the birthday girl makes her entrance to the place of the party accompanied by 14 additional pairs of guests, which together with the teenager's own are 15 pairs of people total. Usually, the quinceañera wears a bright color dress. Ladies wear long dresses and gentlemen wear suits and ties, which are often brightly colored, but never to overshadow the birthday girl's dress, which is the focal point of the celebration. Almost immediately the quinceañera birthday girl dances the waltz with her partner who usually waltzes in the middle and passes her to the hands of her father to finish the waltz.

It is customary for the quinceañera girl and her escorts to perform several choreographed dances, which may include rhythms like merengue, pop, or salsa. A buffet and drinks are usually served. As the party favors or memories are given to the guests, an album is signed by invited guests to record their presence at the party. One of the main attractions in the Dominican Republic is the traditional cake of fifteen years, which is usually of immense size and beauty, decorated with colorful designs. The cake is cut shortly after the dancing. Traditionally an artist or band participates in the celebration to bring it to life and give a musical touch.

A Nicaraguan girl celebrating her quince años. In Nicaragua, only the girl, and never the celebration itself, is referred to as quinceañera.

Ecuador, Venezuela and Colombia[edit]

In Ecuador, the quince starts with the arrival of the teenager, accompanied by her father, who is then received by her mother and other relatives and friends. Then father and daughter dance a waltz and other tunes.[3] The quinceañera birthday girl will dance with her brothers (if any) and their uncles and godparents. Then she performs the paso doble and the waltz with all members of the procession (then optional dances to other music, such as merengue or pop). For this occasion the teenager wears an evening dress in light colors or pastels, is dressed and made up slightly, and usually places a tiara in her hair and jewels on her neck and hands. All the guests dress in formal attire, including the teenager's peers.

After the original dance, the choreography begins with a setup by the teenager and her friends. After that, the festival begins with music from live bands, some famous artists, DJs, food, drink, and at one late point of the night a "crazy hour" is carried out, in which the attendants wear masks or funny wigs and make noise with whistles and rattles while fast-tempo music is played. It is optional to make some surprise dance performed by the quinceañera birthday girl (alone or accompanied), and also a dance that will give away her friends, cousins, and others. [4]

French Guiana and French Caribbean[edit]

In French Guiana and the French Caribbean the celebration is known as fête des quinze ans.

Mexico[edit]

File:Mexican Quinceanera.theora.ogvPlay media

A Mexican quinceañera celebration

Quinceañera with "chambelanes"

In Mexico the quinceañera is adorned with elegant jewelry and makeup. Traditionally, this would be the first time she would wear makeup, but this is no longer the case. The quinceañera is also expected to wear a formal evening dress, traditionally a long, elegant ball gown chosen by the girl and most often, her mother, according to her color and style of favor.[5]

In the Mexican tradition, when the teenager is Catholic, the quinceañera celebration begins with a thanksgiving mass.[5] She arrives at the celebration accompanied by her parents, godparents and court of honor. The court of honor is a group of her chosen peers consisting of paired-off girls and boys, respectively known as damas (dames) and chambelanes (chamberlains). Typically, the court consists of pairs ranging from seven to fifthteen damas and chambelanes. At this religious mass, a rosary, or sometimes a necklace with a locket or pendant depicting Mexico's patron saint, the Virgin of Guadalupe, is presented to the teenager by her godparents, the necklace having been previously blessed by the church clergy. She is also awarded a tiara, which serves as a reminder that to her loved ones, especially her immediate family, the quinceañera will always be a princess. Some also see it as denoting that she is a "princess" before God and the world. After this, the girl may leave her bouquet of flowers on the altar for the Virgin Mary.[5]

After the thanksgiving mass, guests gather for a reception where the remaining celebratory events meant to honor the quinceañera will take place, including the rendering of gifts. This reception may be held at the quinceañera's home, at venues (such as dining halls, banquet halls, or casinos), or in some cases, in more public places, similar to a block party. During the reception, the birthday girl usually dances a traditional waltz with her father to a song chosen by both that speaks about the occasion and their relationship. Then her father passes her over to the "chambelán de honor", who is her chosen escort, and afterwards continues the dance with the rest of her court of honor.[5] Often this section of the celebration is previously practiced and/or choreographed, often weeks in advance, sometimes even with months of anticipation.[5] The basic reception consists of six major parts[6] with dances taking place while a traditional Mexican meal is served:

1.The formal entry - A grand entrance made by the Quinceañera once most guests have been seated.

2.The formal toast - An optional but usually featured part of the reception, generally initiated by the parents or godparents of the birthday girl.

3.The first dance - Usually a waltz where the girl dances, starting with her father.

4.The family dance - Usually a waltz involving just the immediate relatives, the "chambelanes", godparents and the closest friends of the girl.

5.The preferred song - Any modern song particularly enjoyed by the Quinceañera is played and danced.

6.The general dance - Also usually a waltz, where everyone dances to a musical waltz tune.

Traditionally, Mexican girls could not dance in public until they turned fifteen, except at school dances or at family events. So the waltz with her "chambelanes" is choreographed and elaborate to celebrate what was meant to be the quinceañera's first public dance.

Some families may choose to add a ceremonial components to the celebration, depending on local customs. Among them are the ceremony of the Change of Shoes, in which a family member presents the quinceañera with her first pair of high heel shoes; the Crowning ceremony, in which a close relative vests her with a crown on her head; and ceremonia de la ultima muñeca (literally "ceremony of the last doll"), during which her father presents her with a doll usually wearing a dress similar to the quinceañera herself. The ceremony of the last doll is based on a Maya tradition and is related to the birthday girl's receipt and renouncement of the doll as she grows into womanhood. Likewise, the ceremony of the change of shoes symbolizes the girl's maturity.[5]

Once all symbolic gestures have taken place, the dinner is commenced. At this point, the celebration reaches its peak; contracted musical groups begin playing music, keeping the guests entertained. The music is played while the guests dine, chat, mingle, and dance. The next morning the family and closest friends may also attend a special breakfast, especially if they are staying with the family. Sometimes what is known as a recalentado (re-warming) takes place in which any food not consumed during the event of the night before is warmed again for a brunch type event.[7]

Traditions from other hispanic countries[edit]

Another tradition[where?] is to have 14 ladies (sometimes 7), and 14 escorts (sometimes 7) as a court.[citation needed] The escorts hold flowers (usually roses) and the ladies carry candles. As the quinceañera dances the waltz with her father she blows out one candle, then picks up one rose. This continues until all candles have been blown out and all roses have been picked up. The 14 candles blown out represent her 14 years of age. When the time comes to cut the cake the quinceañera will blow out her last candle thus completing her 15 wishes. The flowers are given to her mother. An English quinceañera waltz song especially made for the father and daughter dance is "Sure As The Wind" - www.youtube.com/watch?v=Yw520MtDw28 .

Quinceañera's new tradition[edit]

Nowadays, many young girls create their own Quinceañera celebrations. Whereas traditional dresses were formal and usually white or pink only, dress designs are now more detailed.[8] Also, instead of having the traditional seven damas and seven chambelanes, the Quinceañera now also has the choice to pick all damas or all chambelanes. Traditionally, girls were not allowed to dance in public until turning fifteen, but this taboo has also receded significantly. The ceremony of the Changing of the Shoes has also been modified. Instead of wearing slippers before ceremonially exchanging them for high heels, a girl may decide to wear shoes compatible with the color and style of her dress instead of donning the traditional slippers.

"La Constancia" by Regina Giménez by Latitudes | Barcelona

4

The manufacturing and printing of textiles formed the basis of the industrial revolution in Catalunya. Beyond the actual fabric, it is the machinery of its production and the people who operated it—especially women—that underpins Regina Giménez’s presentation of her graphic works as part of the Compositions programme. Taking place in one of the buildings that comprises Can Trinxet, a former textile factory complex that once employed the largest workforce in L’Hospitalet de Llobregat, Giménez’s intervention comprises painted compositions that are derived from schematic representations of machines and their components. Her abstractions have been applied on transparent panels that lean against a scarred factory wall, becoming devices that reanimate the marks and memories embedded in the building. An accompanying poster evokes the clamour that once would have filled the workshop in typographic form. Giménez has titled her project “La Constancia” (2016) in tribute to the labor union that called a general strike in 1913 to protest the conditions of the female and child workers who undertook the textile industry’s most monotonous and arduous tasks. – Latitudes

Regina Giménez (Barcelona, 1966) has exhibited individually at: ‘Architecture d’aujourd’hui’, The Green Parrot, Barcelona (2015); ‘Art de foc art de badoc’, Nadala 2015 Fundació Joan Miró, Barcelona (2015); ‘Simbols Convencionals’, Museu d’Art Modern de Tarragona (2012). She has recently participated in the following group shows: Biennal de Valls, Tarragona (2015); ‘Modernitat Amagada’, Casa Capell, Mataró (2013); ‘La casa de la playa’ para ‘Cas de estudi’, Can Felipa, Barcelona (2013).

Giménez is represented by Ana Mas Projects, L’Hospitalet/San Juan (Puerto Rico) and by Galería Miquel Alzueta, Barcelona.

––

“La Constancia” (2016) was commissioned for the second edition of the Barcelona Gallery Weekend (29 September–2 October 2016) as part of the “Composiciones” programme.

Curated by Latitudes for the second time (see 2015 edition), the project further explores Barcelona as a rich fabric of the historic and the contemporary, the unfamiliar and the conspicuous. Resisting an overall theme, and instead developing from the artists’ responses to the specificity of each context—people as well as places—the five art projects form a temporary thread that links evocative locations and public space, running parallel to the Weekend’s exhibitions in galleries and museums.

In its second edition, "Composiciones" presents interventions by Lúa Coderch (Club Billar Barcelona); Regina Giménez (Antigua Fábrica de Can Trinxet, L’Hospitalet de Llobregat); Lola Lasurt (Biblioteca Pública Arús); Robert Llimós (connecting all the participating galleries) and Wilfredo Prieto (Unitat Muntada de la Guàrdia Urbana de Barcelona). Their projects offer moments of intermission, intimacy and bewilderment throughout the weekend, highlighting some lesser-known aspects of the city’s cultural heritage and municipal life.

Conceived and curated by Latitudes | www.lttds.org

Photo: Roberto Ruiz / Courtesy: Barcelona Gallery Weekend.

Info: www.lttds.org/projects/composiciones2016/

Social media documentation: storify.com/lttds/composiciones-five-commissions-curated-...

Paris, Musée du Louvre, Paolo Veronese, Porträt einer Venezianerin, genannt La Bella Nani (Portrait of a Venetian woman aka The Beautiful Nani) by HEN-Magonza

4 1

The Venetian lady played a specific role in public life: she served as a foil. The splendor of her garments and the costliness of her jewelry were not only signs of her personal wealth, but also a symbol of the city's power. Indeed, women served to adorn the town. The Nani family was foremost in Venetian society, and this young woman may have been one of its members. The use of the word "Bella" in the title leads us to think that this was not an individual portrait, but a representation of ideal beauty. The figure is in fact a depiction of all the criteria of beauty sought after in Venice at the time: blond hair, a pearly complexion and radiance, as well as sweetness of character, reserve, or the quasi-shyness appropriate to any married woman. The wedding ring she wears ostentatiously on her left hand is amply indicative of this. A full blue velvet dress falling in thick folds, the fineness of the transparent white muslin overgarment, the sumptuosity of the decoration on the shoulders and the heaviness of the belt around the edge of the pointed bodice with its enormous golden clasp studded with precious stones transform this gentle-looking young woman into a Venetian aristocrat. Comparisons between the Bella Nani and the bride in the Marriage at Cana are somewhat disturbing. They were probably both very close to Veronese's ideal of feminine beauty.

Source: www.louvre.fr/en

Prohibido cantar / No Singing. Jordi Colomer by Matadero Madrid

JORDI COLOMER

Prohibido Cantar / No Singing. Obra didáctica sobre la fundación de una ciudad paradisíaca.

Desde el 14 de septiembre

Precio: Entrada libre

Institución:

Abierto x Obras

Inauguración: Viernes 14 de septiembre a las 20 h.

Jordi Colomer es el encargado de esta nueva creación site specific en la antigua cámara frigorífica de Matadero. La obra de Colomer explora una singular visión de la escultura incorporando dispositivos escénicos, fotografía y videoinstalación.

'Os será más fácil sacarles el oro a los hombres que a los ríos'1

"La fundación de una ciudad no es forzosamente un acto heroico. Para las ciudades antiguas, la arqueología tantea un orden cronológico, desempolva las pruebas del suceso, mientras la Historia y la leyenda proponen sus relatos. Dice Jorge-Luis Borges: 'A mí se me hace cuento que empezó Buenos Aires: La juzgo tan eterna como el agua y como el aire'2.

Pero cada día, empiezan nuevas ciudades, construidas de agua, de hormigón, de sudor y de dinero. Algunas son -casi- pura idea. En su programa electoral el presidente Kubitschek prometió la creación de una moderna capital para Brasil y, en tres años, Brasilia se levantó entre las malezas del plano alto central, siguiendo fielmente los planes de Lucio Costa. A su vez los obreros que la pusieron en pie, venidos de todas las regiones del país, plantaron sus chamizos trémulos donde dormir y fundaron -sin saberlo- su propia ciudad. Hay ciudades de cristal que crecen en los despachos, y otras de lata y cartón que bailan al ritmo de sus propios habitantes. En una ocasión, a un grupo de forajidos a los que la policía les pisaba los talones se les estropeó el camión en pleno desierto. No podían seguir, ni ir hacia atrás. Fundaron entonces allí mismo una ciudad paradisíaca, la ciudad dorada, donde el mayor de los crímenes era no tener dinero. Esa ciudad se llama Mahagonny y Bertolt Brecht la imaginó al tiempo que Las Vegas brotaba con la forma de ciudad que hoy conocemos.

En Prohibido cantar / No Singing unos pocos personajes plantan un garito donde se ofrecen juegos de entretenimiento, trucos, amor y comida a bajo precio. La acción transcurre cerca de un camino polvoriento, en los mismos solares en los que hace un tiempo se proyectó una gran ciudad privada, con 32 casinos, llamada Gran Escala, que debía atraer a 25 millones de visitantes, pero que nunca vió la luz. Las imágenes que presentamos (en 7 pantallas) muestran cómo prospera la ciudad de Eurofarlete, bajo un sol inclemente y el cierzo soplando. Están compuestas de fragmentos de lo que allí sucedió durante dos días, y quizás ayuden a discernir una singular forma de organización por la supervivencia, donde todo está en venta, a precio de ganga y también a cualquier precio".

Jordi Colomer

1 Bertolt Brecht. Ascenso y caída de la ciudad de Mahagonny.1927-30.

2 Jorge Luis Borges. Fundación mítica de Buenos Aires in Fervor de Buenos Aires, 1923

BIOGRAFÍA

Jordi Colomer (1962) nació en Barcelona, ciudad en la que estudió Arte en EINA, Historia del Arte en la Universidad Autónoma y Arquitectura en la ETSAB. Vive y trabaja entre Barcelona y París.

Desde sus inicios el trabajo de Jordi Colomer ha ido incorporando a una singular visión de la escultura elementos de los dispositivos escénicos. Desde 1997 ha privilegiado el uso de la fotografía y la video-instalación. Sus primeros vídeos tomaban forma de micro-narraciones de raíz beckettiana, en los que los habitantes se debaten con objetos, decorados y espacios artificiales. En un segundo período estos personajes recorren la calle y el desierto con gestos y derivas que - (no exentos de cierto humor absurdo) - contagian un marcado espíritu crítico. Las obras de Colomer exploran las posibilidades de supervivencia poética que ofrece la urbe contemporánea. Así surgen obras como Anarchitekton (2002-2004), proyecto itinerante a través de cuatro ciudades (Barcelona, Bucarest, Brasilia, Osaka), No? Future! (rodada en Le Havre, 2004), Arabian stars (Yemen, 2005), Cinecito (La Habana, 2006), En la Pampa (realizada en el desierto de Atacama, Chile, 2008), Avenida Ixtapaluca (houses for México, 2009), The Istanbul Map (Istanbul, 2010), o más recientemente la trilogía What will come (Nueva York, 2010-11) donde los propios habitantes escriben el guión con sus desplazamientos en la suburbia americana ; o el proyecto Crier sur les toits (gritar a los cuatro vientos, 2011) donde se propone utilizar las azoteas como un pedestal a escala urbana, instituyendo una fiesta mundial. En l’Avenir (2011), inspirada en el Falansterio de Charles Fourier, las imágenes dan rostro a los habitantes de un proyecto utópico y son a la vez un comentario sobre sus posibilidades de materializarse. La instalación Prohibido cantar que aquí se presenta, investiga una vez más esa tensión entre proyecto y realidad, dibujando un espacio híbrido, a la vez totalmente físico y puramente mental; los proyectos de construcción de una ciudad de oro y casinos, que los medios anuncian tiene visos de precisarse y un lugar con mucho viento, contaminado por proyectos imaginarios del pasado y ahora ocupado por personas jugando a la ficción. Nótese que el propio espacio de Abierto x Obras ha quedado transformado por efecto de todas estas visitas.

Ha trabajado también como escenógrafo para el teatro en obras de Joan Brossa, Samuel Beckett, Valère Novarina así como en una ópera de Robert Ashley.

PROHIBIDO CANTAR / NO SINGING. JORDI COLOMER

(Didactic work on the foundation of a paradise city)

From 14 of september

to 09 of december

Price: Free

Institution:

Abierto x Obras

GALERÍA DE FOTOS

[ver + fotos]

'It's easier getting gold out of men than from rivers'. Bertolt Brecht,

The Rise and Fall of the City of Mahagonny, 1927-30

The foundation of a city is not necessarily a heroic act. Everyday a new city begins to be built on water, concrete, sweat and money. Some are -almost- a pure idea. In his election manifesto president Juscelino Kubitschek promised the creation of a modern capital for Brazil in three years, Brasilia was built amongst the weeds of the high central plane, faithfully following the plans of Lucio Costa. At the same time the builders, who came on foot from all parts of the country, pitched their trembling huts where they slept and founded– without knowing it- their own city.

There are glass cities that grow out of offices and others made from tin and card that dance to the rhythm of their own inhabitants. On one occasion, a group of outlaws were being tailed by the police, when their truck broke down in the middle of the desert. They couldn't keep going or turn back. So they ended up founding a paradise city, the golden city, where the worst crime was not to have any money. That city was called Mahagonny and Bertolt Brecht envisioned it at the time when Las Vegas came about shaping the image of the city that we recognise today.

In Prohibido cantar / No Singing a few characters make a gambling den where they offer entertainment games, tricks, love and food at low prices. The action takes place close to a dusty road, on the same plot of land and during the time in which a great private city was planned, with 32 casinos, called Gran Escala, which was to attract 25 million visitors, and yet never saw the light of day. These images reveal how the city of Eurofarlete thrives, under a blazing sun and strong blowing winds. Fragments of what passed there over two days may help to discern the particular form of organisation needed for survival, where everything is on sale at a bargain price or indeed at any price.

Jordi Colomer (Barcelona, 1962) His work explores the possibility of poetic survival that is offered by the contemporary metropolis through a unique vision of sculpture incorporating scenic devices, photography and video installation. Prohibido Cantar / No Singing returns to investigate the tension between project and fiction and creates a hybrid space, on both a physical and mental plane. He has been educated in art, art history and architecture, among his latest solo shows are l'Avenir in the Palais de Beaux Arts (Brussels), What will come in the Argos Centre for Art and Media (Brussels), Co Op City at the Bronx Museum of the Arts (New York), Fuegogratis in the Laboratorio Arte Alameda (México D.F.), La Panera (Lleida) and Galerie du Jeu de Paume (Paris).

Prohibido cantar / No Singing. Jordi Colomer by Matadero Madrid

JORDI COLOMER

Prohibido Cantar / No Singing. Obra didáctica sobre la fundación de una ciudad paradisíaca.

Desde el 14 de septiembre

Precio: Entrada libre

Institución:

Abierto x Obras

Inauguración: Viernes 14 de septiembre a las 20 h.

Jordi Colomer es el encargado de esta nueva creación site specific en la antigua cámara frigorífica de Matadero. La obra de Colomer explora una singular visión de la escultura incorporando dispositivos escénicos, fotografía y videoinstalación.

'Os será más fácil sacarles el oro a los hombres que a los ríos'1

"La fundación de una ciudad no es forzosamente un acto heroico. Para las ciudades antiguas, la arqueología tantea un orden cronológico, desempolva las pruebas del suceso, mientras la Historia y la leyenda proponen sus relatos. Dice Jorge-Luis Borges: 'A mí se me hace cuento que empezó Buenos Aires: La juzgo tan eterna como el agua y como el aire'2.

Pero cada día, empiezan nuevas ciudades, construidas de agua, de hormigón, de sudor y de dinero. Algunas son -casi- pura idea. En su programa electoral el presidente Kubitschek prometió la creación de una moderna capital para Brasil y, en tres años, Brasilia se levantó entre las malezas del plano alto central, siguiendo fielmente los planes de Lucio Costa. A su vez los obreros que la pusieron en pie, venidos de todas las regiones del país, plantaron sus chamizos trémulos donde dormir y fundaron -sin saberlo- su propia ciudad. Hay ciudades de cristal que crecen en los despachos, y otras de lata y cartón que bailan al ritmo de sus propios habitantes. En una ocasión, a un grupo de forajidos a los que la policía les pisaba los talones se les estropeó el camión en pleno desierto. No podían seguir, ni ir hacia atrás. Fundaron entonces allí mismo una ciudad paradisíaca, la ciudad dorada, donde el mayor de los crímenes era no tener dinero. Esa ciudad se llama Mahagonny y Bertolt Brecht la imaginó al tiempo que Las Vegas brotaba con la forma de ciudad que hoy conocemos.

En Prohibido cantar / No Singing unos pocos personajes plantan un garito donde se ofrecen juegos de entretenimiento, trucos, amor y comida a bajo precio. La acción transcurre cerca de un camino polvoriento, en los mismos solares en los que hace un tiempo se proyectó una gran ciudad privada, con 32 casinos, llamada Gran Escala, que debía atraer a 25 millones de visitantes, pero que nunca vió la luz. Las imágenes que presentamos (en 7 pantallas) muestran cómo prospera la ciudad de Eurofarlete, bajo un sol inclemente y el cierzo soplando. Están compuestas de fragmentos de lo que allí sucedió durante dos días, y quizás ayuden a discernir una singular forma de organización por la supervivencia, donde todo está en venta, a precio de ganga y también a cualquier precio".

Jordi Colomer

1 Bertolt Brecht. Ascenso y caída de la ciudad de Mahagonny.1927-30.

2 Jorge Luis Borges. Fundación mítica de Buenos Aires in Fervor de Buenos Aires, 1923

BIOGRAFÍA

Jordi Colomer (1962) nació en Barcelona, ciudad en la que estudió Arte en EINA, Historia del Arte en la Universidad Autónoma y Arquitectura en la ETSAB. Vive y trabaja entre Barcelona y París.

Desde sus inicios el trabajo de Jordi Colomer ha ido incorporando a una singular visión de la escultura elementos de los dispositivos escénicos. Desde 1997 ha privilegiado el uso de la fotografía y la video-instalación. Sus primeros vídeos tomaban forma de micro-narraciones de raíz beckettiana, en los que los habitantes se debaten con objetos, decorados y espacios artificiales. En un segundo período estos personajes recorren la calle y el desierto con gestos y derivas que - (no exentos de cierto humor absurdo) - contagian un marcado espíritu crítico. Las obras de Colomer exploran las posibilidades de supervivencia poética que ofrece la urbe contemporánea. Así surgen obras como Anarchitekton (2002-2004), proyecto itinerante a través de cuatro ciudades (Barcelona, Bucarest, Brasilia, Osaka), No? Future! (rodada en Le Havre, 2004), Arabian stars (Yemen, 2005), Cinecito (La Habana, 2006), En la Pampa (realizada en el desierto de Atacama, Chile, 2008), Avenida Ixtapaluca (houses for México, 2009), The Istanbul Map (Istanbul, 2010), o más recientemente la trilogía What will come (Nueva York, 2010-11) donde los propios habitantes escriben el guión con sus desplazamientos en la suburbia americana ; o el proyecto Crier sur les toits (gritar a los cuatro vientos, 2011) donde se propone utilizar las azoteas como un pedestal a escala urbana, instituyendo una fiesta mundial. En l’Avenir (2011), inspirada en el Falansterio de Charles Fourier, las imágenes dan rostro a los habitantes de un proyecto utópico y son a la vez un comentario sobre sus posibilidades de materializarse. La instalación Prohibido cantar que aquí se presenta, investiga una vez más esa tensión entre proyecto y realidad, dibujando un espacio híbrido, a la vez totalmente físico y puramente mental; los proyectos de construcción de una ciudad de oro y casinos, que los medios anuncian tiene visos de precisarse y un lugar con mucho viento, contaminado por proyectos imaginarios del pasado y ahora ocupado por personas jugando a la ficción. Nótese que el propio espacio de Abierto x Obras ha quedado transformado por efecto de todas estas visitas.

Ha trabajado también como escenógrafo para el teatro en obras de Joan Brossa, Samuel Beckett, Valère Novarina así como en una ópera de Robert Ashley.

PROHIBIDO CANTAR / NO SINGING. JORDI COLOMER

(Didactic work on the foundation of a paradise city)

From 14 of september

to 09 of december

Price: Free

Institution:

Abierto x Obras

GALERÍA DE FOTOS

[ver + fotos]

'It's easier getting gold out of men than from rivers'. Bertolt Brecht,

The Rise and Fall of the City of Mahagonny, 1927-30

The foundation of a city is not necessarily a heroic act. Everyday a new city begins to be built on water, concrete, sweat and money. Some are -almost- a pure idea. In his election manifesto president Juscelino Kubitschek promised the creation of a modern capital for Brazil in three years, Brasilia was built amongst the weeds of the high central plane, faithfully following the plans of Lucio Costa. At the same time the builders, who came on foot from all parts of the country, pitched their trembling huts where they slept and founded– without knowing it- their own city.

There are glass cities that grow out of offices and others made from tin and card that dance to the rhythm of their own inhabitants. On one occasion, a group of outlaws were being tailed by the police, when their truck broke down in the middle of the desert. They couldn't keep going or turn back. So they ended up founding a paradise city, the golden city, where the worst crime was not to have any money. That city was called Mahagonny and Bertolt Brecht envisioned it at the time when Las Vegas came about shaping the image of the city that we recognise today.

In Prohibido cantar / No Singing a few characters make a gambling den where they offer entertainment games, tricks, love and food at low prices. The action takes place close to a dusty road, on the same plot of land and during the time in which a great private city was planned, with 32 casinos, called Gran Escala, which was to attract 25 million visitors, and yet never saw the light of day. These images reveal how the city of Eurofarlete thrives, under a blazing sun and strong blowing winds. Fragments of what passed there over two days may help to discern the particular form of organisation needed for survival, where everything is on sale at a bargain price or indeed at any price.

Jordi Colomer (Barcelona, 1962) His work explores the possibility of poetic survival that is offered by the contemporary metropolis through a unique vision of sculpture incorporating scenic devices, photography and video installation. Prohibido Cantar / No Singing returns to investigate the tension between project and fiction and creates a hybrid space, on both a physical and mental plane. He has been educated in art, art history and architecture, among his latest solo shows are l'Avenir in the Palais de Beaux Arts (Brussels), What will come in the Argos Centre for Art and Media (Brussels), Co Op City at the Bronx Museum of the Arts (New York), Fuegogratis in the Laboratorio Arte Alameda (México D.F.), La Panera (Lleida) and Galerie du Jeu de Paume (Paris).

Nepal - Pashupatinath - Shiva Temple - 96 by Manfred Sommer

2

Shiva, meaning "The Auspicious One"), also known as Mahadeva ("Great God"), is a popular Hindu deity. Shiva is regarded as one of the primary forms of God. He is the Supreme God within Shaivism, one of the three most influential denominations in contemporary Hinduism. He is one of the five primary forms of God in the Smarta tradition, and "the Destroyer" or "the Transformer" among the Trimurti, the Hindu Trinity of the primary aspects of the divine.

Shiva has many benevolent and fearsome forms. At the highest level Shiva is limitless, transcendent, unchanging and formless. In benevolent aspects, he is depicted as an omniscient Yogi who lives an ascetic life on Mount Kailash, as well as a householder with wife Parvati and his two children, Ganesha and Kartikeya and in fierce aspects, he is often depicted slaying demons. Shiva is also regarded as the patron god of yoga and arts.

The main iconographical attributes of Shiva are the third eye on his forehead, the snake Vasuki around his neck, the crescent moon adorning, the holy river Ganga flowing from his matted hair, the trishula as his weapon and the damaru as his instrument.

Shiva is usually worshiped in the aniconic form of Lingam. Temples of Lord Shiva are called shivalayam.

ETYMOLOGY & OTHER NAMES

The Sanskrit word Shiva (Devanagari: शिव, śiva) comes from Shri Rudram Chamakam of Taittiriya Samhita (TS 4.5, 4.7) of Krishna Yajurveda. The root word śi means auspicious. In simple English transliteration it is written either as Shiva or Siva. The adjective śiva, is used as an attributive epithet not particularly of Rudra, but of several other Vedic deities.

The other popular names associated with Shiva are Mahadev, Mahesh, Maheshwar, Shankar, Shambhu, Rudra, Har, Trilochan, Devendra (meaning Chief of the gods) and Trilokinath (meaning Lord of the three realms).

The Sanskrit word śaiva means "relating to the God Shiva", and this term is the Sanskrit name both for one of the principal sects of Hinduism and for a member of that sect. It is used as an adjective to characterize certain beliefs and practices, such as Shaivism. He is the oldest worshipped Lord of India.

The Tamil word Sivan, Tamil: சிவன் ("Fair Skinned") could have been derived from the word sivappu. The word 'sivappu' means "red" in Tamil language but while addressing a person's skin texture in Tamil the word 'Sivappu' is used for being Fair Skinned.

Adi Sankara, in his interpretation of the name Shiva, the 27th and 600th name of Vishnu sahasranama, the thousand names of Vishnu interprets Shiva to have multiple meanings: "The Pure One", or "the One who is not affected by three Gunas of Prakrti (Sattva, Rajas, and Tamas)" or "the One who purifies everyone by the very utterance of His name."Swami Chinmayananda, in his translation of Vishnu sahasranama, further elaborates on that verse: Shiva means "the One who is eternally pure" or "the One who can never have any contamination of the imperfection of Rajas and Tamas".

Shiva's role as the primary deity of Shaivism is reflected in his epithets Mahādeva ("Great God"; mahā "Great" and deva "god"), Maheśvara ("Great Lord"; mahā "great" and īśvara "lord"), and Parameśvara ("Supreme Lord").

There are at least eight different versions of the Shiva Sahasranama, devotional hymns (stotras) listing many names of Shiva. The version appearing in Book 13 (Anuśāsanaparvan) of the Mahabharata is considered the kernel of this tradition. Shiva also has Dasha-Sahasranamas (10,000 names) that are found in the Mahanyasa. The Shri Rudram Chamakam, also known as the Śatarudriya, is a devotional hymn to Shiva hailing him by many names.

The worship of Shiva is a pan-Hindu tradition, practiced widely across all of India, Nepal and Sri Lanka.

ASSIMILATION OF TRADITIONS

The figure of Shiva as we know him today was built up over time, with the ideas of many regional sects being amalgamated into a single figure. How the persona of Shiva converged as a composite deity is not well documented. According to Vijay Nath:

Visnu and Siva [...] began to absorb countless local cults and deities within their folds. The latter were either taken to represent the multiple facets of the same god or else were supposed to denote different forms and appellations by which the god came to be known and worshipped. [...] Siva became identified with countless local cults by the sheer suffixing of Isa or Isvara to the name of the local deity, e.g., Bhutesvara, Hatakesvara, Chandesvara."

Axel Michaels the Indologist suggests that Shaivism, like Vaishnavism, implies a unity which cannot be clearly found either in religious practice or in philosophical and esoteric doctrine. Furthermore, practice and doctrine must be kept separate.

An example of assimilation took place in Maharashtra, where a regional deity named Khandoba is a patron deity of farming and herding castes. The foremost center of worship of Khandoba in Maharashtra is in Jejuri. Khandoba has been assimilated as a form of Shiva himself, in which case he is worshipped in the form of a lingam. Khandoba's varied associations also include an identification with Surya and Karttikeya.

INDUS VALLEY ORIGINS

Many Indus valley seals show animals but one seal that has attracted attention shows a figure, either horned or wearing a horned headdress and possibly ithyphallic figure seated in a posture reminiscent of the Lotus position and surrounded by animals was named by early excavators of Mohenjo-daro Pashupati (lord of cattle), an epithet of the later Hindu gods Shiva and Rudra. Sir John Marshall and others have claimed that this figure is a prototype of Shiva and have described the figure as having three faces seated in a "yoga posture" with the knees out and feet joined.

This claim has been criticised, with some academics like Gavin Flood and John Keay characterizing them as unfounded. Writing in 1997 Doris Srinivasan said that "Not too many recent studies continue to call the seal's figure a 'Proto-Siva'", rejecting thereby Marshall's package of proto-Siva features, including that of three heads. She interprets what John Marshall interpreted as facial as not human but more bovine, possibly a divine buffalo-man. According to Iravatham Mahadevan symbols 47 and 48 of his Indus script glossary The Indus Script: Texts, Concordance and Tables (1977), representing seated human-like figures, could describe Hindu deity Murugan, popularly known as Shiva and Parvati's son.

INDO-EUROPEAN ORIGINS

Shiva's rise to a major position in the pantheon was facilitated by his identification with a host of Vedic deities, including Purusha, Rudra, Agni, Indra, Prajāpati, Vāyu, and others.

RUDRA

Shiva as we know him today shares many features with the Vedic god Rudra, and both Shiva and Rudra are viewed as the same personality in Hindu scriptures. The two names are used synonymously. Rudra, the god of the roaring storm, is usually portrayed in accordance with the element he represents as a fierce, destructive deity.

The oldest surviving text of Hinduism is the Rig Veda, which is dated to between 1700 and 1100 BCE based on linguistic and philological evidence. A god named Rudra is mentioned in the Rig Veda. The name Rudra is still used as a name for Shiva. In RV 2.33, he is described as the "Father of the Rudras", a group of storm gods. Furthermore, the Rudram, one of the most sacred hymns of Hinduism found both in the Rig and the Yajur Vedas and addressed to Rudra, invokes him as Shiva in several instances, but the term Shiva is used as an epithet for the gods Indra, Mitra and Agni many times. Since Shiva means pure, the epithet is possibly used to describe a quality of these gods rather than to identify any of them with the God Shiva.

The identification of Shiva with the older god Rudhra is not universally accepted, as Axel Michaels explains:

Rudra is called "The Archer" (Sanskrit: Śarva), and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages.

The word is derived from the Sanskrit root śarv-, which means "to injure" or "to kill", and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("Bowman") and Bāṇahasta ("Archer", literally "Armed with arrows in his hands") also refer to archery.

AGNI

Rudra and Agni have a close relationship. The identification between Agni and Rudra in the Vedic literature was an important factor in the process of Rudra's gradual development into the later character as Rudra-Shiva. The identification of Agni with Rudra is explicitly noted in the Nirukta, an important early text on etymology, which says, "Agni is also called Rudra." The interconnections between the two deities are complex, and according to Stella Kramrisch:

The fire myth of Rudra-Śiva plays on the whole gamut of fire, valuing all its potentialities and phases, from conflagration to illumination.

In the Śatarudrīya, some epithets of Rudra, such as Sasipañjara ("Of golden red hue as of flame") and Tivaṣīmati ("Flaming bright"), suggest a fusing of the two deities. Agni is said to be a bull, and Lord Shiva possesses a bull as his vehicle, Nandi. The horns of Agni, who is sometimes characterized as a bull, are mentioned. In medieval sculpture, both Agni and the form of Shiva known as Bhairava have flaming hair as a special feature.

INDRA

According to Wendy Doniger, the Puranic Shiva is a continuation of the Vedic Indra. Doniger gives several reasons for his hypothesis. Both are associated with mountains, rivers, male fertility, fierceness, fearlessness, warfare, transgression of established mores, the Aum sound, the Supreme Self. In the Rig Veda the term śiva is used to refer to Indra. (2.20.3, 6.45.17, and 8.93.3.) Indra, like Shiva, is likened to a bull. In the Rig Veda, Rudra is the father of the Maruts, but he is never associated with their warlike exploits as is Indra.

The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran. It was "a syncretic mixture of old Central Asian and new Indo-European elements", which borrowed "distinctive religious beliefs and practices" from the Bactria–Margiana Culture. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra and the ritual drink Soma. According to Anthony,

Many of the qualities of Indo-Iranian god of might/victory, Verethraghna, were transferred to the adopted god Indra, who became the central deity of the developing Old Indic culture. Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from Ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers.

LATER VEDIC LITERATURE

Rudra's transformation from an ambiguously characterized deity to a supreme being began in the Shvetashvatara Upanishad (400-200 BCE), which founded the tradition of Rudra-Shiva worship. Here they are identified as the creators of the cosmos and liberators of souls from the birth-rebirth cycle. The period of 200 BCE to 100 CE also marks the beginning of the Shaiva tradition focused on the worship of Shiva, with references to Shaiva ascetics in Patanjali's Mahabhasya and in the Mahabharata.

Early historical paintings at the Bhimbetka rock shelters, depict Shiva dancing, Shiva's trident, and his mount Nandi but no other Vedic gods.

PURANIC LITERATURE

The Shiva Puranas, particularly the Shiva Purana and the Linga Purana, discuss the various forms of Shiva and the cosmology associated with him.

TANTRIC LITERATURE

The Tantras, composed between the 8th and 11th centuries, regard themselves as Sruti. Among these the Shaiva Agamas, are said to have been revealed by Shiva himself and are foundational texts for Shaiva Siddhanta.

POSITION WITHIN HINDUISM

SHAIVISM

Shaivism (Sanskrit: शैव पंथ, śaiva paṁtha) (Kannada: ಶೈವ ಪಂಥ) (Tamil: சைவ சமயம்) is the oldest of the four major sects of Hinduism, the others being Vaishnavism, Shaktism and Smartism. Followers of Shaivism, called "Shaivas", and also "Saivas" or "Saivites", revere Shiva as the Supreme Being. Shaivas believe that Shiva is All and in all, the creator, preserver, destroyer, revealer and concealer of all that is. The tantric Shaiva tradition consists of the Kapalikas, Kashmir Shaivism and Shaiva Siddhanta. The Shiva MahaPurana is one of the purāṇas, a genre of Hindu religious texts, dedicated to Shiva. Shaivism is widespread throughout India, Nepal, and Sri Lanka, mostly. Areas notable for the practice of Shaivism include parts of Southeast Asia, especially Malaysia, Singapore, and Indonesia.

PANCHAYATANA PUJA

Panchayatana puja is the system of worship ('puja') in the Smarta sampradaya of Hinduism. It is said to have been introduced by Adi Shankara, the 8th century CE Hindu philosopher. It consists of the worship of five deities: Shiva, Vishnu, Devi, Surya and Ganesha. Depending on the tradition followed by Smarta households, one of these deities is kept in the center and the other four surround it. Worship is offered to all the deities. The five are represented by small murtis, or by five kinds of stones, or by five marks drawn on the floor.

TRIMURTI

The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver and Śhiva the destroyer or transformer. These three deities have been called "the Hindu triad" or the "Great Trinity", often addressed as "Brahma-Vishnu-Maheshwara."

ICONOGRAPHY AND PROPERTIES

ATTRIBUTES

Shiva's form: Shiva has a trident in the right lower arm, and a crescent moon on his head. He is said to be fair like camphor or like an ice clad mountain. He wears five serpents and a garland of skulls as ornaments. Shiva is usually depicted facing the south. His trident, like almost all other forms in Hinduism, can be understood as the symbolism of the unity of three worlds that a human faces - his inside world, his immediate world, and the broader overall world. At the base of the trident, all three forks unite.

Third eye: (Trilochana) Shiva is often depicted with a third eye, with which he burned Desire (Kāma) to ashes, called "Tryambakam" (Sanskrit: त्र्यम्बकम् ), which occurs in many scriptural sources. In classical Sanskrit, the word ambaka denotes "an eye", and in the Mahabharata, Shiva is depicted as three-eyed, so this name is sometimes translated as "having three eyes". However, in Vedic Sanskrit, the word ambā or ambikā means "mother", and this early meaning of the word is the basis for the translation "three mothers". These three mother-goddesses who are collectively called the Ambikās. Other related translations have been based on the idea that the name actually refers to the oblations given to Rudra, which according to some traditions were shared with the goddess Ambikā. It has been mentioned that when Shiva loses his temper, his third eye opens which can destroy most things to ashes.

Crescent moon: (The epithets "Chandrasekhara/Chandramouli") - Shiva bears on his head the crescent moon. The epithet Candraśekhara (Sanskrit: चन्द्रशेखर "Having the moon as his crest" - candra = "moon"; śekhara = "crest, crown") refers to this feature. The placement of the moon on his head as a standard iconographic feature dates to the period when Rudra rose to prominence and became the major deity Rudra-Shiva. The origin of this linkage may be due to the identification of the moon with Soma, and there is a hymn in the Rig Veda where Soma and Rudra are jointly implored, and in later literature, Soma and Rudra came to be identified with one another, as were Soma and the moon. The crescent moon is shown on the side of the Lord's head as an ornament. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end.

Ashes: (The epithet "Bhasmaanga Raaga") - Shiva smears his body with ashes (bhasma). The ashes are said to represent the end of all material existence. Some forms of Shiva, such as Bhairava, are associated with a very old Indian tradition of cremation-ground asceticism that was practiced by some groups who were outside the fold of brahmanic orthodoxy. These practices associated with cremation grounds are also mentioned in the Pali canon of Theravada Buddhism. One epithet for Shiva is "inhabitant of the cremation ground" (Sanskrit: śmaśānavāsin, also spelled Shmashanavasin), referring to this connection.

Matted hair: (The epithet "Jataajoota Dhari/Kapardina") - Shiva's distinctive hair style is noted in the epithets Jaṭin, "the one with matted hair", and Kapardin, "endowed with matted hair" or "wearing his hair wound in a braid in a shell-like (kaparda) fashion". A kaparda is a cowrie shell, or a braid of hair in the form of a shell, or, more generally, hair that is shaggy or curly. His hair is said to be like molten gold in color or being yellowish-white.

Blue throat: The epithet Nīlakaṇtha (Sanskrit नीलकण्ठ; nīla = "blue", kaṇtha = "throat"). Since Shiva drank the Halahala poison churned up from the Samudra Manthan to eliminate its destructive capacity. Shocked by his act, Goddess Parvati strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe, supposed to be in Shiva's stomach. However the poison was so potent that it changed the color of his neck to blue. (See Maha Shivaratri.)

Sacred Ganges: (The epithet "Gangadhara") Bearer of Ganga. Ganges river flows from the matted hair of Shiva. The Gaṅgā (Ganges), one of the major rivers of the country, is said to have made her abode in Shiva's hair. The flow of the Ganges also represents the nectar of immortality.

Tiger skin: (The epithet "Krittivasana").He is often shown seated upon a tiger skin, an honour reserved for the most accomplished of Hindu ascetics, the Brahmarishis.

Serpents: (The epithet "Nagendra Haara" or 'Vasoki"). Shiva is often shown garlanded with a snake.

Deer: His holding deer on one hand indicates that He has removed the Chanchalata of the mind (i.e., attained maturity and firmness in thought process). A deer jumps from one place to another swiftly, similar to the mind moving from one thought to another.

Trident: (Trishula): Shiva's particular weapon is the trident. His Trisul that is held in His right hand represents the three Gunas— Sattva, Rajas and Tamas. That is the emblem of sovereignty. He rules the world through these three Gunas. The Damaru in His left hand represents the Sabda Brahman. It represents OM from which all languages are formed. It is He who formed the Sanskrit language out of the Damaru sound.

Drum: A small drum shaped like an hourglass is known as a damaru (ḍamaru). This is one of the attributes of Shiva in his famous dancing representation known as Nataraja. A specific hand gesture (mudra) called ḍamaru-hasta (Sanskrit for "ḍamaru-hand") is used to hold the drum. This drum is particularly used as an emblem by members of the Kāpālika sect.

Axe: (Parashu):The parashu is the weapon of Lord Shiva who gave it to Parashurama, sixth Avatar of Vishnu, whose name means "Rama with the axe" and also taught him its mastery.

Nandī: (The epithet "Nandi Vaahana").Nandī, also known as Nandin, is the name of the bull that serves as Shiva's mount (Sanskrit: vāhana). Shiva's association with cattle is reflected in his name Paśupati, or Pashupati (Sanskrit: पशुपति), translated by Sharma as "lord of cattle" and by Kramrisch as "lord of animals", who notes that it is particularly used as an epithet of Rudra. Rishabha or the bull represents Dharma Devata. Lord Siva rides on the bull. Bull is his vehicle. This denotes that Lord Siva is the protector of Dharma, is an embodiment of Dharma or righteousness.

Gaṇa: The Gaṇas (Devanagari: गण) are attendants of Shiva and live in Kailash. They are often referred to as the bhutaganas, or ghostly hosts, on account of their nature. Generally benign, except when their lord is transgressed against, they are often invoked to intercede with the lord on behalf of the devotee. Ganesha was chosen as their leader by Shiva, hence Ganesha's title gaṇa-īśa or gaṇa-pati, "lord of the gaṇas".

Mount Kailāsa: Mount Kailash in the Himalayas is his traditional abode. In Hindu mythology, Mount Kailāsa is conceived as resembling a Linga, representing the center of the universe.

Varanasi: Varanasi (Benares) is considered to be the city specially loved by Shiva, and is one of the holiest places of pilgrimage in India. It is referred to, in religious contexts, as Kashi.

LINGAM

Apart from anthropomorphic images of Shiva, the worship of Shiva in the form of a lingam, or linga, is also important. These are depicted in various forms. One common form is the shape of a vertical rounded column. Shiva means auspiciousness, and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a "symbol of the great God of the universe who is all-auspiciousness". Shiva also means "one in whom the whole creation sleeps after dissolution". Linga also means the same thing—a place where created objects get dissolved during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself. Some scholars, such as Monier Monier-Williams and Wendy Doniger, also view linga as a phallic symbol, although this interpretation is disputed by others, including Christopher Isherwood, Vivekananda, Swami Sivananda, and S.N. Balagangadhara.

JYOTIRLINGA

The worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn, a description is found of the beginningless and endless Stambha or Skambha, and it is shown that the said Skambha is put in place of the eternal Brahman. Just as the Yajna (sacrificial) fire, its smoke, ashes, and flames, the Soma plant, and the ox that used to carry on its back the wood for the Vedic sacrifice gave place to the conceptions of the brightness of Shiva's body, his tawny matted hair, his blue throat, and the riding on the bull of the Shiva, the Yupa-Skambha gave place in time to the Shiva-Linga. In the text Linga Purana, the same hymn is expanded in the shape of stories, meant to establish the glory of the great Stambha and the superiority of Shiva as Mahadeva.

The sacred of all Shiva linga is worshipped as Jyotir linga. Jyoti means Radiance, apart from relating Shiva linga as a phallus symbol, there are also arguments that Shiva linga means 'mark' or a 'sign'. Jyotirlinga means "The Radiant sign of The Almighty". The Jyotirlingas are mentioned in Shiva Purana.

SHAKTI

Shiva forms a Tantric couple with Shakti [Tamil : சக்தி ], the embodiment of energy, dynamism, and the motivating force behind all action and existence in the material universe. Shiva is her transcendent masculine aspect, providing the divine ground of all being. Shakti manifests in several female deities. Sati and Parvati are the main consorts of Shiva. She is also referred to as Uma, Durga (Parvata), Kali and Chandika. Kali is the manifestation of Shakti in her dreadful aspect. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Since Shiva is called Kāla, the eternal time, Kālī, his consort, also means "Time" or "Death" (as in "time has come"). Various Shakta Hindu cosmologies, as well as Shākta Tantric beliefs, worship her as the ultimate reality or Brahman. She is also revered as Bhavatārini (literally "redeemer of the universe"). Kālī is represented as the consort of Lord Shiva, on whose body she is often seen standing or dancing. Shiva is the masculine force, the power of peace, while Shakti translates to power, and is considered as the feminine force. In the Vaishnava tradition, these realities are portrayed as Vishnu and Laxmi, or Radha and Krishna. These are differences in formulation rather than a fundamental difference in the principles. Both Shiva and Shakti have various forms. Shiva has forms like Yogi Raj (the common image of Himself meditating in the Himalayas), Rudra (a wrathful form) and Natarajar (Shiva's dance are the Lasya - the gentle form of dance, associated with the creation of the world, and the Tandava - the violent and dangerous dance, associated with the destruction of weary worldviews – weary perspectives and lifestyles).

THE FIVE MANTRAS

Five is a sacred number for Shiva. One of his most important mantras has five syllables (namaḥ śivāya).

Shiva's body is said to consist of five mantras, called the pañcabrahmans. As forms of God, each of these have their own names and distinct iconography:

Sadyojāta

Vāmadeva

Aghora

Tatpuruṣha

Īsāna

These are represented as the five faces of Shiva and are associated in various texts with the five elements, the five senses, the five organs of perception, and the five organs of action. Doctrinal differences and, possibly, errors in transmission, have resulted in some differences between texts in details of how these five forms are linked with various attributes. The overall meaning of these associations is summarized by Stella Kramrisch:

Through these transcendent categories, Śiva, the ultimate reality, becomes the efficient and material cause of all that exists.

According to the Pañcabrahma Upanishad:

One should know all things of the phenomenal world as of a fivefold character, for the reason that the eternal verity of Śiva is of the character of the fivefold Brahman. (Pañcabrahma Upanishad 31)

FORMES AND ROLES

According to Gavin Flood, "Shiva is a god of ambiguity and paradox," whose attributes include opposing themes.[168] The ambivalent nature of this deity is apparent in some of his names and the stories told about him.

DESTROYER AND BENEFACTOR

In the Yajurveda, two contrary sets of attributes for both malignant or terrific (Sanskrit: rudra) and benign or auspicious (Sanskrit: śiva) forms can be found, leading Chakravarti to conclude that "all the basic elements which created the complex Rudra-Śiva sect of later ages are to be found here". In the Mahabharata, Shiva is depicted as "the standard of invincibility, might, and terror", as well as a figure of honor, delight, and brilliance. The duality of Shiva's fearful and auspicious attributes appears in contrasted names.

The name Rudra (Sanskrit: रुद्र) reflects his fearsome aspects. According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud-, which means "to cry, howl". Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means "wild, of rudra nature", and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "terrible". Hara (Sanskrit: हर) is an important name that occurs three times in the Anushasanaparvan version of the Shiva sahasranama, where it is translated in different ways each time it occurs, following a commentorial tradition of not repeating an interpretation. Sharma translates the three as "one who captivates", "one who consolidates", and "one who destroys". Kramrisch translates it as "the ravisher". Another of Shiva's fearsome forms is as Kāla (Sanskrit: काल), "time", and as Mahākāla (Sanskrit: महाकाल), "great time", which ultimately destroys all things. Bhairava (Sanskrit: भैरव), "terrible" or "frightful", is a fierce form associated with annihilation.

In contrast, the name Śaṇkara (Sanskrit: शङ्कर), "beneficent" or "conferring happiness" reflects his benign form. This name was adopted by the great Vedanta philosopher Śaṇkara (c. 788 - 820 CE), who is also known as Shankaracharya. The name Śambhu (Sanskrit: शम्भु), "causing happiness", also reflects this benign aspect.

ASCETIC AND HOUSEHOLDER

He is depicted as both an ascetic yogi and as a householder, roles which have been traditionally mutually exclusive in Hindu society.[185] When depicted as a yogi, he may be shown sitting and meditating. His epithet Mahāyogi ("the great Yogi: Mahā = "great", Yogi = "one who practices Yoga") refers to his association with yoga. While Vedic religion was conceived mainly in terms of sacrifice, it was during the Epic period that the concepts of tapas, yoga, and asceticism became more important, and the depiction of Shiva as an ascetic sitting in philosophical isolation reflects these later concepts. Shiva is also depicted as a corpse below Goddess Kali, it represents that Shiva is a corpse without Shakti. He remains inert. While Shiva is the static form, Mahakali or Shakti is the dynamic aspect without whom Shiva is powerless.

As a family man and householder, he has a wife, Parvati and two sons, Ganesha and Kartikeya. His epithet Umāpati ("The husband of Umā") refers to this idea, and Sharma notes that two other variants of this name that mean the same thing, Umākānta and Umādhava, also appear in the sahasranama. Umā in epic literature is known by many names, including the benign Pārvatī. She is identified with Devi, the Divine Mother; Shakti (divine energy) as well as goddesses like Tripura Sundari, Durga, Kamakshi and Meenakshi. The consorts of Shiva are the source of his creative energy. They represent the dynamic extension of Shiva onto this universe. His son Ganesha is worshipped throughout India and Nepal as the Remover of Obstacles, Lord of Beginnings and Lord of Obstacles. Kartikeya is worshipped in Southern India (especially in Tamil Nadu, Kerala and Karnataka) by the names Subrahmanya, Subrahmanyan, Shanmughan, Swaminathan and Murugan, and in Northern India by the names Skanda, Kumara, or Karttikeya.

Some regional deities are also identified as Shiva's children. As one story goes, Shiva is enticed by the beauty and charm of Mohini, Vishnu's female avatar, and procreates with her. As a result of this union, Shasta - identified with regional deities Ayyappa and Ayyanar - is born. Shiva is also mentioned in some scriptures or folktales to have had daughters like the serpent-goddess Manasa and Ashokasundari. Even the demon Andhaka is sometimes considered a child of Shiva.

NATARAJA

he depiction of Shiva as Nataraja (Tamil: நடராஜா,Kannada: ನಟರಾಜ, Telugu: నటరాజు, Sanskrit: naṭarāja, "Lord of Dance") is popular. The names Nartaka ("dancer") and Nityanarta ("eternal dancer") appear in the Shiva Sahasranama. His association with dance and also with music is prominent in the Puranic period. In addition to the specific iconographic form known as Nataraja, various other types of dancing forms (Sanskrit: nṛtyamūrti) are found in all parts of India, with many well-defined varieties in Tamil Nadu in particular. The two most common forms of the dance are the Tandava, which later came to denote the powerful and masculine dance as Kala-Mahakala associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. and Lasya, which is graceful and delicate and expresses emotions on a gentle level and is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destruction-creation of the world.

DAKSHINAMURTHY

Dakshinamurthy, or Dakṣiṇāmūrti (Tamil:தட்சிணாமூர்த்தி, Telugu: దక్షిణామూర్తి, Sanskrit: दक्षिणामूर्ति), literally describes a form (mūrti) of Shiva facing south (dakṣiṇa). This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition on the shastras. This iconographic form for depicting Shiva in Indian art is mostly from Tamil Nadu. Elements of this motif can include Shiva seated upon a deer-throne and surrounded by sages who are receiving his instruction.

ARDANARISHVARA

An iconographic representation of Shiva called (Ardhanārīśvara) shows him with one half of the body as male and the other half as female. According to Ellen Goldberg, the traditional Sanskrit name for this form (Ardhanārīśvara) is best translated as "the lord who is half woman", not as "half-man, half-woman". According to legend, Lord Shiva is pleased by the difficult austerites performed by the goddess Parvati, grants her the left half of his body. This form of Shiva is quite similar to the Yin-Yang philosophy of Eastern Asia, though Ardhanārīśvara appears to be more ancient.

TRIRUPANTAKA

Shiva is often depicted as an archer in the act of destroying the triple fortresses, Tripura, of the Asuras. Shiva's name Tripurantaka (Sanskrit: त्रिपुरान्तक, Tripurāntaka), "ender of Tripura", refers to this important story.[216] In this aspect, Shiva is depicted with four arms wielding a bow and arrow, but different from the Pinakapani murti. He holds an axe and a deer on the upper pair of his arms. In the lower pair of the arms, he holds a bow and an arrow respectively. After destroying Tripura, Tripurantaka Shiva smeared his forehead with three strokes of Ashes. This has become a prominent symbol of Shiva and is practiced even today by Shaivites.

OTHER FORMS, AVATARS IDENTIFICATIONS

Shiva, like some other Hindu deities, is said to have several incarnations, known as Avatars. Although Puranic scriptures contain occasional references to "ansh" avatars of Shiva, the idea is not universally accepted in Saivism. The Linga Purana speaks of twenty-eight forms of Shiva which are sometimes seen as avatars. According to the Svetasvatara Upanishad, he has four avatars.

In the Hanuman Chalisa, Hanuman is identified as the eleventh avatar of Shiva and this belief is universal. Hanuman is popularly known as “Rudraavtaar” “Rudra” being a name of “Shiva”. Rama– the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).

Other traditions regard the sage Durvasa, the sage Agastya, the philosopher Adi Shankara, as avatars of Shiva. Other forms of Shiva include Virabhadra and Sharabha.

FESTIVALS

Maha Shivratri is a festival celebrated every year on the 13th night or the 14th day of the new moon in the Shukla Paksha of the month of Maagha or Phalguna in the Hindu calendar. This festival is of utmost importance to the devotees of Lord Shiva. Mahashivaratri marks the night when Lord Shiva performed the 'Tandava' and it is the day that Lord Shiva was married to Parvati. The holiday is often celebrated with special prayers and rituals offered up to Shiva, notably the Abhishek. This ritual, practiced throughout the night, is often performed every three hours with water, milk, yogurt, and honey. Bel (aegle marmelos) leaves are often offered up to the Hindu god, as it is considered necessary for a successful life. The offering of the leaves are considered so important that it is believed that someone who offers them without any intentions will be rewarded greatly.

BEYOND HINDUISM

BUDDHISM

Shiva is mentioned in Buddhist Tantra. Shiva as Upaya and Shakti as Prajna. In cosmologies of buddhist tantra, Shiva is depicted as active, skillful, and more passive.

SIKHISM

The Japuji Sahib of the Guru Granth Sahib says, "The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi." In the same chapter, it also says, "Shiva speaks, the Siddhas speak."

In Dasam Granth, Guru Gobind Singh have mentioned two avtars of Rudra: Dattatreya Avtar and Parasnath Avtar.

OTHERS

The worship of Lord Shiva became popular in Central Asia through the Hephthalite (White Hun) Dynasty, and Kushan Empire. Shaivism was also popular in Sogdiana and Eastern Turkestan as found from the wall painting from Penjikent on the river Zervashan. In this depiction, Shiva is portrayed with a sacred halo and a sacred thread ("Yajnopavita"). He is clad in tiger skin while his attendants are wearing Sodgian dress. In Eastern Turkestan in the Taklamakan Desert. There is a depiction of his four-legged seated cross-legged n a cushioned seat supported by two bulls. Another panel form Dandan-Uilip shows Shiva in His Trimurti form with His Shakti kneeling on her right thigh. It is also noted that Zoroastrian wind god Vayu-Vata took on the iconographic appearance of Shiva.

Kirant people, a Mongol tribe from Nepal, worship a form of Shiva as one of their major deity, identifying him as the lord of animals. It is also said that the physical form of Shiva as a yogi is derived from Kirants as it is mentioned in Mundhum that Shiva took human form as a child of Kirant. He is also said to give Kirants visions in form of a male deer.

In Indonesia, Shiva is also worshiped as Batara Guru. His other name is "Sang Hyang Jagadnata" (king of the universe) and "Sang Hyang Girinata" (king of mountains). In the ancient times, all kingdoms were located on top of mountains. When he was young, before receiving his authority of power, his name was Sang Hyang Manikmaya. He is first of the children who hatched from the eggs laid by Manuk Patiaraja, wife of god Mulajadi na Bolon. This avatar is also worshiped in Malaysia. Shiva's other form in Indonesian Hindu worship is "Maharaja Dewa" (Mahadeva). Both the forms are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims. Mostly Shiva is worshipped in the form of a lingam or the phallus.

WIKIPEDIA

Citroën BX type1 red bumper - after by MilanWH

3 2

I finally painted (or more specific: used PlastiDip) the front bumper too, after good comments on the result of the rear bumper. In the 10 years I have this BX the red plastic unpainted bumpers had faded from dark red to pretty much white. Chemicals and heating did only work shortly, if at all. PlastiDip seemed a good alternative, not ruining the structure of the bumper, not getting too much shine on it and also being reversible. Now let's find out how long this will hold.

Dangerous Liaisons by Hughes Songe

3

Dangerous Liaisons

by Choderlos de Laclos

An article by Valerie Mamicheva

Choderlos de Laclos, an eighteenth-century French novelist, is best remembered for Les liaisons dangereuses, or Dangerous Liaisons. This epistolary novel tells of the unscrupulous libertinism practiced by the central characters, Valmont and Merteuil. Together they plot for pleasure and power, but their scheme turns against them.

Laclos was a reasonably successful army general in his time. Although at one stage he was imprisoned for his work on Les liaisons dangereuses, the novel was an enormous success (and a veritable scandal).

And, obviously, the main characters of "Dangerous liaisons" are vicomte de Valmont and madam de Merteuil. Exactly they braid all intrigues together and spoil the lives of so many people. That is what we see on the example of Cecile de Volanges and madam de Tourvel. The famous director Milos Foreman in his filming of "Dangerous Liaisons" remarked, that the main theme and idea of the novel is opening of the image and the goal of of the deeds of unamendabled lover Valmont, his growing up under influence of madam de Tourvel's love? That's why Milos Foreman renamed his film from "Dangerous Liaisons" to simply "Valmont". Exactly, in Valmont Choderlos de Laclos wanted to show vices of his century, Valmont is its reflection. But madam de Merteuil hasn't gone too far from Valmont. In the novel we are watching their correspondence. Why Choderlos de Laclos chose epistolary genre? Because only in a letter we can clearly consider and perceive some thoughts and feelings of a man. Even a style of writing a letter can can tell us much about him. For example, let us take madam de Merteuil – she writes in a exquisite and dainty style, using many epithets and specific words, in her "speech" we see utterances of the famous philosophers of her time, her own dictums. And more, this dainty schemer owns a flexible and sharp wit, sense of humour, and she is well educated and interested in all latest news about theatre and music. She is an interesting person to deal with. Madam de Merteuil can stand for herself, she can get every man she wants, she can be charming and attractive, virtuous and modest (remember her relationships with madam de Volanges). She early understood that a woman can conquer a man, subordinate him, if she wants so. But this woman is ought not only to be able to talk about a fashion and to have good manners – wise marquise consulted with philosophers, writers, moralists. She knows how to behave herself with men and she knows what she wants. She enjoys this "game of love" and a sharp intrigue she twisted between the lovers -- chevalier Danceny and Cecile de Volanges. It gives her pleasure and joy. Cecile is too young and naive to understand a cunning plan of de Merteuil. But Danceny revealed her bad nature at the end. Her accomplice is skilful in love vicomte de Valmont.

Valmont is a face of his age. It is worth of thinking, was Valmont the only representative of such "tending to love" in all Paris? Off course, no. But, maybe, Valmont isn't so insidious lecher as it seemed at first. Maybe, the matter is in marquise de Merteuil, who supplies this poisonous source in his soul and culls her vanity in it. That is what Valmont couldn't understand, he was only a toy in the hands of the cunning marquise, who calculated everything. Yet, marquise realized that Valmont's new love (madam de Tourvel) began to ennoble him and change him. And she insisted on his brake with madam de Tourvel because she is afraid to lose him. The intrigue with de Tourvel went too far, she considers. Not realizing – that, Valmont fights for his love he suggests an alternative to marquise, she chooses a war. And he loses, he dies, he has a talk with Danceny, to whom he opened what he understood quite recently – now he knows all essence of this maleficent woman. He died, but morally towered over her. He died free from burden of his sins.

And what do Valmont and de Merteil have common and and different? Both of them – mean souls, capable to fraud and treason, connoisseurs of a sharp intrigue and they are interested in its flexible uncoupling. To use surrounding people in your own purposes is the greatest pleasure. An intrigue for them is a whole art, ability to stay alive and to get wishing. Hundreds, or even thousands of people got victims of this art. They are accomplices in their sins, the plans they invent together. That is what united them. But their lives in society ended differently. For madam de berteuil – it was a great disgrace, departure in big hurry from France, she got ravaged and ashamed. Valmont – he dies in a duel with Danceny, but he dies with realization of his terrible way of life, he understands that he spoiled a lot of women's reputations, and he is sorry for that. He apologizes to Madam de Tourvel, his soul is saved from marquise's poison. His did exalted him.

One more heroine of "Dangerous liaisons" is Cecile de Volanges. She has just arrived from the monastery, she is young and inexperienced, trustful and lightheaded. She fell in love with Danceny. Having fallen into the trap made by Valmont and marquise de Mereuil she let them use herself how do they like. She is defenseless before their cunning and dainty cruelty. And the love to Danceny made her absolutely simple victim. De Merteuil wants to revenge her last lover and Cecile de Volanges is only one section in a chain of cunningly braided intrigues. They shamed her before the all society, before her own mother. Poor Cecile, at the end, went to a monastery. Her pure and noble soul couldn't solve this riddle. Her mother didn't find out the all truth about what had happened.

One more noble heart and virtuous soul is madam de Tourvel. For Valmont to spoil a woman with a high moral principles and pure soul is a real victory. But for madam de Tourvel it was a real pure and beautiful love which happens only once in a life. Valmont's letters she read for hundreds times and knew them by heart. But for him it is only a fine game, light amusement. Madam de Tourvel couldn't betray her moral principles, her husband and a religion. Valmont made her do it. Gradually, Valmont didn't mention himself to fall in love with madam de Tourvel. He didn't notice that his feelings began to change from shameful and dirty into gentle and romantic. He wanted to donate his love in the name of his reputation of the "first reprobate in Paris". The result of his mistake was madam de Tourvel's death. Though he was in time to analyze his mistake and not only this one, but others either. At the end, we can say, that "Dangerous Liaisons's goal was not only the reflection of the atmosphere of dainty libertinism and lie hidden with virtue but to suppress these vices and others on the example of Valmont and madam de Merteuil.

"Dangerous liaisons" is very moral, special philosophical-moral-ethical creation.

— Valerie Mamicheva

Polynesian Armband Tattoo by Black Poison

1

Tiki

Tiki is human-like figure that represents Polynesian semi-gods, which means deified ancestors and heads, who are sublimed after their death. According to its guardian role, they mainly symbolize protection. If you love playing pc games, you’ll find that in many lost temples, Tiki patterns are often carved on pillars or stone gate.

Tiki plays a very important role in Polynesian culture. Tiki’s organs are often separately drawn to represent different meanings. For example, nose symbols mean sniffing danger before its coming. Tiki’s eyes, nose, mouth and side faces are all important design elements and most Polynesian tattoo designs contain one or more tiki symbols.

Sea Shell

In Polynesian tattoo designs, shells are very common in many designs, especially turtle shells. Turtle shell is a symbolization of turtle, which is a very important sea creature in all the cultures of Polynesian triangle. It has more meanings than other symbols. Some complex turtle designs could have quite a lot of meanings, according to its elements embedded in. Basically, turtle shells symbolize longevity, wellness, fertility and peace

Shark Teeth

Shark teeth is another fish symbol which is very popular among Polynesian tattoo fans. Nearly over 50% Polynesian tattoo designs have shark teeth symbols embedded in. It’s also called “niho mano” in Polynesian language.

Shark teeth usually represents shelter or coverage, guidance, power, ferocity, adaptability, etc. In Polynesian legend, sharks also represent the god of Polynesian people. It has lots of variations and combinations, like the ones showed in the pictures above.

Ocean

Ocean symbols are very common among Polynesian tattoo designs. They are usually used to not only express specific meanings but also fill some blank blocks in order to shape complete patterns. Polynesian people regard the ocean as their final destination where they go when passed away. So sometimes the ocean is a symbol of death, or the world beyond. Besides, the ocean is also regarded as their source of food and can represent life, fertility and persistence. Ocean waves are used to symbolize the other world beyond too, which is a homeland where all ancestors live, where they’ll eventually be. The picture above shows its basic pattern and variations and a few application samples will listed below.

Germany - Lüneburg Heath - 37 by Manfred Sommer

Lüneburg Heath (German: Lüneburger Heide) is a large area of heath, geest and woodland in the northeastern part of the state of Lower Saxony in northern Germany. It forms part of the hinterland for the cities of Hamburg, Hanover and Bremen and is named after the town of Lüneburg. Most of the area is a nature reserve. Northern Low Saxon is still widely spoken in the region.

Lüneburg Heath has extensive areas of heathland, typical of those that covered most of the North German countryside until about 1800, but which have almost completely disappeared in other areas. The heaths were formed after the Neolithic period by overgrazing of the once widespread forests on the poor sandy soils of the geest, as this slightly hilly and sandy terrain in northern Europe is called. The Lüneburg Heath is therefore a historic cultural landscape. The remaining areas of heath are kept clear mainly through grazing, especially by a North German breed of moorland sheep called the Heidschnucke. Due to its unique landscape, Lüneburg Heath is a popular tourist destination in North Germany.

GEOGRAPHY

LOCATION

From a geographical point of view, Lüneburg Heath is a specific natural region, that is an area distinguished by a specific combination of abiotic factors (climate, relief, water resources, soil, geology) and biotic factors (flora and fauna). Lüneburg Heath is a sub-division of the North European Plain. In the list of the major natural regions of Germany issued by the Federal Office for Nature Conservation (Bundesamt für Naturschutz) it is region number D28.

Lüneburg Heath covers an area which includes the districts (Landkreise) of Celle, Gifhorn, Heidekreis, Uelzen, Lüneburg, Lüchow-Dannenberg, southeast Rotenburg (the town of Visselhövede, Fintel, part of the municipality of Scheeßel and the eastern half of Bothel) and the rural district of Harburg. The easternmost fringes of the Stade Geest belonging to Landkreis Verden are called the Linteln Geest (Lintelner Geest) or Verden Heath (Verdener Heide) and form part of the municipality of Kirchlinteln. This region has no sharply defined boundary with the Lüneburg Heath.

Lüneburg Heath lies between the rivers Elbe to the north, the Drawehn to the east, the Aller to the south and southwest, the middle course of the Wümme to the west and the Harburg Hills (Harburger Berge) to the northwest.

On the northwestern edge of Lüneburg Heath are the Harburg Hills and south of Schneverdingen there are bogs, such as the Pietzmoor. Also of note are other smaller bogs in sinkholes, like the Grundloses Moor ("bottomless bog") near Walsrode or the Bullenkuhle near Bokel (part of Sprakensehl). The eastern boundary to the Wendland is formed by the Göhrde-Drawehn Hills (the Ostheide natural region). Parts of Lüneburg Heath are in the Südheide Nature Park, others in the Lüneburg Heath Nature Park.

HILLS

The highest elevation on Lüneburg Heath is the Wilseder Berg (169.2 metres) above NN). Other hills over 100 metres high are: Falkenberg (150 metres), near Bergen, Ahrberg (145 metres), Hakenberg (143 metres), Hoher Mechtin (142 metres), Pampower Berg (140 metres), Lüßberg (130 metres), Brunsberg, near Sprötze (129 metres), Goldbockenberg (129 metres), Hingstberg (126 metres), Staffelberg (126 metres), Hengstberg (121 metres), Höpenberg near Schneverdingen (120 metres), Haußelberg (119.1 metres), Breithorn (118 metres), Mützenberg (115 metres ), Tellmer Berg (113 metres), Wümmeberg (107.9 metres), Schiffberg (107 metres), Hummelsberg and Wulfsberg (each 106 metres), Drullberg and Thonhopsberg (each 104 metres), Kruckberg and Wietzer Berg (each 102 metres) and Höllenberg (101 metres).

Several of these hills - the Wilseder Berg, the Falkenberg, the Haußelberg and the Breithorn - were used by the mathematician, Carl Friedrich Gauss, as triangulation stations in his topographical surveys of the Kingdom of Hanover from 1821–1825.

RIVERS AND STREAMS

Rivers in the area, beside the numerous small heathland streams, include the Wümme, which rises on the western slopes of the Wilseder Berg, in the south the Lachte with its tributary the Lutter, and the Aller, the Vissel, the Böhme, the Grindau, the Meiße and the Örtze. They all belong to the Weser river system. Those flowing into the Elbe are the Aue, the Ilmenau, the Luhe and the Seeve.

GEOLOGY

The immediate subsurface layers on Lüneburg Heath are almost exclusively made up of deposits from the quaternary ice age. The landscape consists of flat plains of ground moraines, ridges of hilly terminal moraines and also of sandar - glacial outwash plains deposited at the edge of the ice sheet.

During the Saalian Stage (230,000–130,000 years ago) the area of the present-day Lüneburg Heath was covered three times by a continental ice sheet. In the last glacial period (110,000–10,000 years ago) the ice sheet no longer covered the Lüneburg Heath area; it reached only as far as the River Elbe. Due to the lack of vegetation, the much more rugged terrain at that time was heavily eroded by water, wind and by soil fluction; this resulted in valleys like the Totengrund. The material displaced by erosion, referred to as sediment (Geschiebedecksand), has a depth of 0.4 to 0.8 metres (on slopes up to 1.5 metres).

The region is mostly covered by a heathland landscape consisting of big heather and juniper areas, forests and some smaller swamps. In contrast to the areas in the north of Lüneburg Heath, the landscape is very hilly, as it is placed on a terminal moraine.

NATURAL DIVISIONS

Lüneburg Heath is divided into the following natural sub-divisions:

HIGH HEATH

The Hohe Heide ("High Heath") consists of a series of end moraines from the glaciers of the Saalian glaciation (230,000–130,000 years ago) with the Wilseder Berg at its heart. Unlike the other natural divisions of Lüneburg Heath, the terrain is quite rugged. Characteristic of the area are dry hilltops, periglacial dry valleys and hollows like the Totengrund. Heathland dominates the landscape. They are part of the Lüneburg Heath Nature Park and of great importance for tourism. In addition there are also extensive pine forests.

SOUTH HEATH

The South Heath (Südheide) is dominated by expanses of gently undulating, hilly Sander plains, and sheets of ground moraine and the remains of end moraines from earlier ice ages. There are still large areas of heath on the military training areas near Bad Fallingbostel and Munster (Örtze); these are out-of-bounds to visitors however. The Osterheide near Schneverdingen also belongs to this natural subdivision. It is part of the Lüneburg Heath Nature Reserve. Near Schneverdingen and south of Soltau there are several bogs. A large area of the Südheide is covered by pine forests.

EAST HEATH

Numerous end moraines run through the Ostheide ("East Heath") which stretches on the eastern edge of Lüneburg Heath from Lüneburg to north of Wolfsburg. In parts of this region the land is intensively cultivated. The northern area, the so-called Göhrde and the Drawehn, are by contrast mostly wooded like the southern ridge of end moraine.

UELZEN BASIN AND ILLMENAU DEPRESSION

The ground moraine landscape of the Uelzen Basin is predominantly used for agriculture. On the surrounding ridges there are also a few pine forests however. There are still large areas of heath here as well, for example the Ellerndorfer Heide ("Ellerndorf Heath") in western Uelzen district or the Klein Bünstorfer Heide ("Klein Bünstorf Heath").

LUHEHEIDE

The ridges of end moraine on the Luheheide have clearly defined slopes that fall away sharply to the Elbe Valley. The heath is deeply incised by all the rivers that drain northwards to the Elbe; rivers such as the Seeve, Aue, Luhe (Ilmenau). The ridges between them are wooded and sparsely populated. Settlements are crowded together in the valleys. There is hardly any heathland left in this area, it has been largely reforested by pines.

CLIMATE

Lüneburg Heath lies in a temperate maritime climatic region moderated by the Atlantic, with mild winters, cool summers and precipitation all-year round. The Hohe Heide, however, has a "low mountain climate" with lower temperatures and higher precipitation than in the surrounding area.

NATURE

NATURE PARKS AND NATURE RESERVES

In the northwestern part of Lüneburg Heath is the Lüneburg Heath Nature Park which covers an area of 1,130 square kilometres. At its heart, around the Wilseder Berg, is the Lüneburg Heath Nature Reserve (Naturschutzgebiet or NSG) founded as long ago as 1921 with 234 square kilometres of land which is roughly 58% woods and 20% heathland. Other nature parks in the Lüneburg Heath region are the Südheide Nature Park and Elbufer-Drawehn Nature Park. Right in the north of the area is the Harburg Hills Nature Park. The Lüneburg Heath NSG, together with the open heathland of the huge Munster Nord and Süd training areas and the Bergen-Hohne Training Area, is the largest single area of heathland in Central Europe. And within the former province (Regierungsbezirk) of Lüneburg there are no less than 212 individual nature reserves (as at 31 December 2006).

FORMATION OF THE HEATH LANDSCAPE

After the end of the Weichselian Ice Age (115,000 to 10,000 years ago) the first woods appeared in the area that now forms Lüneburg Heath which, following the natural ecological succession and encouraged by a gradual improvement in the climate, progressed from birch and pine forest through hazel woods to light woods of sessile oaks.

The heath and its surrounding area belong to those regions of the North German Plain in which the hunter culture of the Mesolithic era was superseded quite early on by Neolithic farmers. By about 3000 BC, during the Neolithic, large open areas appeared on the lightly undulating, sandy stretches of geest on Lüneburg Heath. This was a result of the intensive grazing of the sessile oak woods and the associated destruction of successive new stands of trees. These open areas became dominated by the common heather (Calluna vulgaris), a largely grazing-resistant species of plant. Nevertheless, oak and beech woods succeeded time and again in establishing themselves wherever man left areas of heath untended. Over a long period of time the region of Lüneburg Heath alternated between periods when the heathlands spread and dominated the scene and times when it was largely covered with forest and only small areas of heath existed. Finally, after the migration period, the wooded areas of the region increased considerably.

Not until after 1000 AD does the pollen analysis show a continuous reduction in the woodlands and a considerable increase in heather. This was brought about by a change from nomadic farming to settled farming with permanent settlements. The typical heath farming economy emerged: due to the poor soils the few available nutrients from a large area were concentrated on relatively small fields, from which grain, in particular, could be produced. This was achieved by the regular removal of the turf (a method known as Plaggen), which was used as hay for the pens of the moorland sheep, the Heidschnucken. This was then enriched with the manure and urine of the sheep – and spread over the fields as fertiliser.

By cutting the turf the regenerative capacity of the soils was exhausted. The regular removal of the top layer of soil contributed to the spreading of heathland. As heather decomposes, the pH value of the soil falls drastically, as far as the iron buffer-region at pH 3, which initiates the process of podsolisation. Soil life is severely damaged, which results in a hard layer of earth underneath the root zone on the heath at a depth of about 40 centimetres. The iron and humus particles released by the topsoil precipitate onto this impervious hardpan. The subsoil thus separates itself from the topsoil. The nutrients are largely washed out of the topsoil which leads to leaching and causes the typical grey-white coloration of the paths on the heath.

The oft-expressed view in the literature that the heath arose in the Middle Ages as a result of the demand for wood by the Lüneburg salt pans is incorrect. The Lüneburg salt ponds certainly needed firewood for the production of salt, but they did not appear until around 1000 AD, by which time the heath had already been around for 4,000 years. The amount required, even in the heyday of production, could have been continuously supplied by an area of woodland about 50 km2 in area, yet the heath covers over 7000 km2. In any case the wood certainly did not come from the heath, but via the waterways, especially from Mecklenburg up the Elbe and from the area of the Schaalsee. Transportation overland would have been far too expensive (apart from the River Ilmenau which was navigable at the time, no rivers flow from the main areas of heathland to Lüneburg), as can be seen not only from some of the delivery notes which still survive, but also from the fact that there are still large woods around Lüneburg itself, such as the Göhrde. Finally heathland has frequentely developed in areas where there are no salt pans, such as the sheep-grazing regions on the coasts of Norway to Portugal and in Scotland and Ireland.

The heath is not therefore a natural landscape, but a cultural landscape created by the intervention of man. In order to prevent its semi-open heathland from being repopulated by trees, especially pines and, to a lesser extent, silver birches, which would cause the loss of this millennia-old environment and its many inhabitants, including often very rare animal and plant species, sheep are allowed to graze it regularly; these are almost exclusively the local German moorland sheep, the Heidschnucke.

PLANT POPULATION/PHYTOCENOSIS

In the 20th century, numerous conservation measures were implemented on Lüneburg Heath; as a result, it is one of the best researched regions of central Europe.

- Heathland

Sand heaths form about 20% of the Lüneburg Heath Nature Reserve and may be broken down into further sub-divisions, the most important being:

- Ordinary sand heath (Typische Sandheide, Genisto-Callunetum)

In addition to the common heather (Calluna vulgaris) only a few taller plants occur here, none of which can be classed as characteristic species. Amongst them are the wavy hair-grass (Deschampsia flexuosa) and common juniper (Juniperus communis). Ordinary sand heath is the most widespread of the heathland types. Its proportion has increased in recent decades at the expense of other heath habitats. This reduction in the variety of heathland types may be due to increasing nitrogen levels from the air, the increase in plant litter (Rohhumusauflagen) and the natural ageing of the heathland.

- Lichen-rich sand heath (Flechtenreiche Sandheide, Genisto-Callunetum cladonietosum)

The lichen-rich sand heaths can be told apart from the other types of heathland by the presence of various cup lichens (Cladonia), ciliated fringewort (Ptilidium ciliare) and juniper haircap (Polytrichum juniperinum). They occur frequently on dry, south-facing slopes. This type of heath is found west of Niederhaverbeck and near Sundermühlen.

- Clay heath (Lehmheide, Genisto-callunetum danthonietusum)

This can be identified by the presence of heath grass (Danthonia decumbens), pill sedge (Carex pilulifera), mat grass (Nardus stricta), fine-leaved sheep's-fescue (Festuca filiformis), mouse-ear hawkweed (Hieracium pilosella) and field wood-rush (Luzula campestris). Clay heaths have become very rare within the Lüneburg Heath. They are found on the Wilseder Berg and south of Niederhaverbeck.

- Blueberry sand heath (Heidelbeer-Sandheide, Genisto-Callunetum, Vaccinium myrtillus Rasse)

Blueberries (Vaccinium myrtillus) are the signature species of this type of heath and, more rarely, cranberries (Vaccinium vitis-idaea). Blueberry heath is the second most common type of vegetation on the heathlands and occurs especially on northern slopes, the edges of woods and thick juniper hedges. This type of heath is particularly characteristic of the northern slopes of the Wilseder Berg, as well as the Steingrund and Totengrund. In those places, cranberries have even ousted the common heather (Calluna vulgaris) in places.

- Wet sand heath (Feuchte Sandheide, Genisto-Callunetum, Molinia-Variante)

Wet sand heath is the ideal habitat for purple moor grass (Molinia caerulea), cross-leaved heath (Erica tetralix) and scirpus (Scirpus cespitosus). It occurs in places close to the water table and in the transition zone around bogs. Its primary locations are areas north of Wilsede and near the Hörpel Ponds (Hörpeler Teichen).

WOODS

The greater part (about 58%) of the Lüneburg Heath Nature Reserve consists of woods, primarily pine forests, which were planted in the second half of the 19th century on former heathland and drifting sand. In some cases the dunes simply became naturally overgrown, again with pines. There are only a very few old stands of sessile oaks, which stem from the logging industry during the time of the Kingdom of Hanover. In many parts of the nature reserve there are so-called Stühbüsche (a form of coppice), trees that were coppiced by repeatedly being cut short. In the meantime they have grown wild again and have a characteristic and unusual appearance with their multiple trunks. Near Wilsede there is the remnant of a Hutewald, a wood pasture with giant, multi-stemmed beech trees.

BOGS

The largest bog on Lüneburg Heath is the Pietzmoor, which lies east of Schneverdingen. It was drained however and peat was cut there until the 1960s. The Nature Park Association carried out work in the 1980s to try and turn it back to its natural waterlogged state. For example, some of the drainage ditches were filled which led to a considerable rise in the water levels of the former peat cuts. However typical bog vegetation has not yet re-established itself.[8]

ANIMALS

Many species of animal live on Lüneburg Heath, particularly birds that are at home in the wide, open landscape, some of which are seriously threatened by the intensive-farming techniques in other areas. These include the: black grouse (Tetrao tetrix), the nightjar (Caprimulgus europaeus), the woodlark (Lullula arborea), the great grey shrike (Lanius excubitor), the red-backed shrike (Lanius collurio), the northern wheatear (Oenanthe oenanthe), the wryneck (Jynx torquilla), the European green woodpecker (Picus viridis), the stonechat (Saxicola torquata), the Eurasian curlew (Numenius arquata), the common quail (Coturnix coturnix) and the black stork (Ciconia nigra). In the Lüneburg Heath the population of the very rare black grouse is rising continually. In 2007 78 were counted, 13 more than in the previous year. Since 2003 the number of grouse has doubled.

Wolves, although once extinct in the area, have returned to the Lüneburg Heath.

Numerous species including European bison, moose and brown bear which once inhabited the region may be seen in the Lüneburg Heath Wildlife Park alongside more exotic animals like snow leopards and Arctic wolves.

CULTURE AND HISTORY

EARLY HISTORY

Pollen analyses show that the dry geest soils of North Germany have been cultivated since about 3000 BC. Clearance by fire and the cultivation of crops on the Pleistocene sandy soils quickly led however to soil degradation. So the land cleared by fire could only be used for a short time. The settlements moved frequently and woods elsewhere were cleared. Even at that time the first Calluna (heather) heaths appeared (see above). Evidence of relatively dense settlement is found especially in Uelzen district. On Lüneburg Heath there are numerous Megalithic sites and tumuli from the Neolithic and the early Bronze Age. The most famous are the Oldendorfer Totenstatt (Oldendorf Gravesite) and the Sieben Steinhäuser (Seven Stone Houses). But even in the Lüneburg Heath Nature Reserve there are more than a thousand tumuli, especially near Nieder- and Oberhaverbeck. The largest of these tumuli is the so-called Prince's Grave (Fürstengrab). Also near Wilsede there is the well-known stone and juniper group known as Hannibal's Grave (Hannibals Grab).

TRANSITION TO SETTLEMENT CULTURE

After the withdrawal of the Lombards in the migration period, from about 700 AD Lüneburg Heath belonged to the Duchy of Saxony, which was conquered by Charlemagne in the 9th century and became part of the Frankish Empire. The resulting close control of the population and the Christianization meant that the rural settlements had to stay in one place and could no longer move about freely. The land had to be farmed more intensively which led to the heathland spreading.

SETTLEMENTS

Lüneburg Heath was always relatively sparsely populated due to the poor soils in the area. The region was dominated by heath farming which was a less intensive form of land usage necessary for its large areas of barren terrain and heathland. An important economic sideline of past centuries was heathland beekeeping. The villages were usually encircled by small tracts of woodland, sometimes interrupted by fields or meadows, and merged without clear boundaries into the surrounding landscape. The farmsteads were arranged relatively arbitrarily, many stood very close to one another; others were spread out at some distance from each other. They were loose cluster villages (lockere Haufendörfer). In order to prevent cattle trampling flat the gardens attached to the houses, village roads were enclosed with wooden fences and, later, with characteristic stone walls. The typical design of farmhouse was the Fachhallenhaus, a large timber-framed single building, in which people and animals lived under a single roof. Each village had relatively few complete farms; in Wilsede there were only four, in the church village (Kirchdorf) of Undeloh there were eleven, but that was an exception. In addition there were Koten (small, single houses), sheep pens and shared bakehouses. The farms themselves, however, were very large. In Wilsede all the features of a heath village described here may still be seen. Wilsede Heath Museum (Heidemuseum Wilsede) was established in a Fachhallenhaus and it gives an insight into the working and living conditions of a heathland farm around 1850. Walsrode Heath Museum was one of the first German open air museums and also portrays the life of heathland folk. In rural parts of the region they still sometimes use today a Low German dialect called Heidjerisch. This word derives from the name given to inhabitants of the Lüneburg Heath – the Heidjer.

HEATH CONVENTS

In the Lüneburg Heath region, six nunneries from the Middle Ages survived, which became Protestant convents after the Reformation. These establishments are the abbeys of: Ebstorf, Isenhagen, Lüne, Medingen, Wienhausen and Walsrode.

THE END OF THE HEATHLAND FARMING IN THE 19TH CENTURY

From 1831 feudalism was abolished in the Kingdom of Hanover and those heathland areas that were common land for the villages were divided amongst the individual farmers. Heathland farming died out at the end of the 19th century. Many farmers sold their land to the Prussian treasury or the Hanover monastic chamber, who afforested the land with pines. As a result, the area of heath was drastically reduced.

In 1800, large parts of Northwest Germany had been covered with heaths and bog. Today, by contrast the only large, continuous areas of heath remaining are in the Lüneburg Heath Nature Reserve and on a few military training areas.

The changing perception of the heath

As late as the turn of the 18th to the 19th century, the barren and almost treeless heathlands were still perceived as hostile and threatening environments, as evinced by two travel logs of journeys between 1799 and 1804:

As I had traversed the Hanoverian dominions in so many directions, I did not expect to find nature clothed in charms, or a high degree of population, fertility, and cultivation. Next to Lauenburg, I think it is the worst tract of an equal extent that I ever met with. The soil is one vast sandy desert, which is either naturally bare, or covered with patches of heath or grass.

- Charles Gottlob Küttner: Travels through Denmark, Sweden, Austria and part of Italy, in 1798 & 1799. London 1805.

On leaving Zell we passed through a dark wood, of at least two leagues in extent; and from that city to Harburgh, in a line of nearly twenty German miles, we travelled over sandy plains and extensive heaths. At a great distance, geese, ducks and sheep of a very poor appearance, never failed to indicate the vicinity of some wretched hamlet. What habitations! Whole families, of the most wretched appearance, and covered with tattered garments, associate together, eat and sleep with their cattle. Near these real catacombs we observed growing a few stalks of rye and barley, and here and there a few tufu of buck-wheat. The straw is short and stunted, and the ears of a diminutive size. Population and agriculture must ever be dependant on each other.

- Michel Ange Mangourit: Travels in Hanover, during the years 1803 and 1804. London 1806.

The poem Der Heideknabe ("The Heath Lad") from the year 1844 by Friedrich Hebbel stresses the unearthly atmosphere and the bleak solitude of the heaths:

:(...) Out, out of the town! And there it stretches,

The heath, misty, ghostly,

The wind swishing over it,

Oh, every step here is like a thousand others!

And all so still, and all so quiet,

You look around for signs of life,

Only hungry birds dart by

Out of the clouds, to spear worms (...).

Towards the middle of the 19th century the first positive descriptions of the heath emerged, initially inspired by the romantic movement. With the Industrial Revolution in Germany, unspoilt nature became more important for people, providing a welcome contrast with the rapidly burgeoning cities. Because the heathlands of North Germany were being increasingly decimated by cultivation and reforestation, they now appeared to be worth protecting. Numerous writers and painters portrayed the beauty of the heath, particularly when it was in bloom in August and September. One important heathland artist was Eugen Bracht. The most famous heath poet was the local writer Hermann Löns (1866–1914), who spent some time living in a hunting lodge near Westenholz. He worked the heath countryside into his books and promoted the foundation of the first German nature reserve on Lüneburg Heath. His purported remains were buried in a juniper copse at Tietlingen near Walsrode in 1935. His works were a source for Heimatfilme that were shot on Lüneburg Heath, such as Grün ist die Heide ("The Heath Is Green") from 1932 and remade in 1951 and 1972, as well as Rot ist die Liebe ("Red is Love") from 1956.

HISTORY OF CONSERVATION ON LÜNEBURG HEATH

Around 1900, there were growing demands to save the heathland and bogs of northwest Germany, which were threatened by reforestation and drainage. On Lüneburg Heath, Wilhelm Bode, then the pastor at Egestorf, was particularly active in pressing for the preservation of the endangered countryside. He had learned in 1905 of plans for building weekend houses on the Totengrund. In order to prevent this, he persuaded Andreas Thomsen, a professor from Münster, to acquire the area as a nature reserve. In 1909, Pastor Bode and district administrator (Landrat) Fritz Ecker prevented the planned reforestation of the Wilseder Berg.

In the same year, an appeal by Curt Floerike appeared in Kosmos magazine, citing the establishment of national parks in the United States and calling for them in Germany. In order to realise this goal, the Nature Park Society or Verein Naturschutzpark (VNP) was founded in Munich on 23 October 1909. They planned to create national parks in the Alps, the Central Uplands and in the north German geest region. By 1913, the society had 13,000 members.

The area of Lüneburg Heath near Wilsede was selected as the location for the north German national park. Using the VNP's funds, more than 30 km² of heathland were purchased or rented by 1913. In 1921, a police ordinance placed more than 200 km² of Lüneburg Heath under protection, the first time this had been achieved in Germany. One problem that arose as early as the 1920s was the steadily increasing number of visitors. In 1924, in order to keep visitors away from sensitive areas of heathland, a volunteer Heath Guard (Heidewacht) was founded.

The Reich conservation law was passed in 1933 and Lüneburg Heath was designated as an official nature reserve. Although plans to build a motorway through the park and for the heath to be used as a military training area were stopped, in 1933 the Heidewacht was disbanded, mainly because it was made up of members of social democratic youth organisations. In 1939, a new law that granted the chairman of the VNP – now called Führer – wide-ranging powers. Jews could no longer be members of the society.

Between 1891 and the Second World War, large military training areas were established on Lüneburg Heath, including the largest one in Europe, the Bergen-Hohne Training Area on the Südheide. Here the heathland has largely been preserved, albeit no longer accessible to the general public.

A large area of the nature park belonging to the society near Schneverdingen was taken over by the British Army of the Rhine in 1945 for use as a tank training area. In the 1950s, during military exercises, British tanks even pushed forward as far as the Wilseder Berg. Not until the Soltau-Lüneburg Agreement, was signed in 1959 between the Federal Republic of Germany, the United Kingdom and Canada, were the boundaries of the tank training area fixed. Continual exercising over the area by armoured vehicles completely destroyed the vegetation on the Osterheide near Schneverdingen, forming large areas of sand dunes. In 1994, the British returned the so-called "Red Areas" of the Soltau-Lüneburg Training Area to the Nature Park Society who, with the help of money from the federal government, set about the work of renaturation. Nowadays hardly any traces of the tank training area are left. The base camp for military exercises, Reinsehlen Camp, has been turned into a nature reserve.

FOREST FIRE

In August 1975, fire broke out on the Südheide which turned out to be the biggest forest fire in West Germany to that date. Serious forest fires broke out in the southern part of the area near Stüde, Neudorf-Platendorf, Meinersen and then by Eschede near Celle, with devastating effects and fatalities.

TOURISM

Today the area is a popular tourist destination. Contributing to this are the theme park, Heidepark Soltau, the Walsrode Bird Park, the Serengeti Safari Park at Hodenhagen, Snow Dome Bispingen, and a Center Parc as well as the many farms offering holiday stays, making the Lüneburg Heath especially popular for families. Another group of tourists are the elderly on free guided bus tours (Kaffeefahrten), stopping for coffee and wool plaids at a farm before touring Lüneburg for an hour.

Kunststätte Bossard in the Nordheide near Jesteburg is an expressionist Gesamtkunstwerk open to the public.

The memorial/exhibition at the former Bergen-Belsen concentration camp near the town of Bergen is also located in the Lüneburg Heath.

WIKIPEDIA

Prohibido cantar / No Singing. Jordi Colomer by Matadero Madrid

JORDI COLOMER

Prohibido Cantar / No Singing. Obra didáctica sobre la fundación de una ciudad paradisíaca.

Desde el 14 de septiembre

Precio: Entrada libre

Institución:

Abierto x Obras

Inauguración: Viernes 14 de septiembre a las 20 h.

Jordi Colomer es el encargado de esta nueva creación site specific en la antigua cámara frigorífica de Matadero. La obra de Colomer explora una singular visión de la escultura incorporando dispositivos escénicos, fotografía y videoinstalación.

'Os será más fácil sacarles el oro a los hombres que a los ríos'1

"La fundación de una ciudad no es forzosamente un acto heroico. Para las ciudades antiguas, la arqueología tantea un orden cronológico, desempolva las pruebas del suceso, mientras la Historia y la leyenda proponen sus relatos. Dice Jorge-Luis Borges: 'A mí se me hace cuento que empezó Buenos Aires: La juzgo tan eterna como el agua y como el aire'2.

Pero cada día, empiezan nuevas ciudades, construidas de agua, de hormigón, de sudor y de dinero. Algunas son -casi- pura idea. En su programa electoral el presidente Kubitschek prometió la creación de una moderna capital para Brasil y, en tres años, Brasilia se levantó entre las malezas del plano alto central, siguiendo fielmente los planes de Lucio Costa. A su vez los obreros que la pusieron en pie, venidos de todas las regiones del país, plantaron sus chamizos trémulos donde dormir y fundaron -sin saberlo- su propia ciudad. Hay ciudades de cristal que crecen en los despachos, y otras de lata y cartón que bailan al ritmo de sus propios habitantes. En una ocasión, a un grupo de forajidos a los que la policía les pisaba los talones se les estropeó el camión en pleno desierto. No podían seguir, ni ir hacia atrás. Fundaron entonces allí mismo una ciudad paradisíaca, la ciudad dorada, donde el mayor de los crímenes era no tener dinero. Esa ciudad se llama Mahagonny y Bertolt Brecht la imaginó al tiempo que Las Vegas brotaba con la forma de ciudad que hoy conocemos.

En Prohibido cantar / No Singing unos pocos personajes plantan un garito donde se ofrecen juegos de entretenimiento, trucos, amor y comida a bajo precio. La acción transcurre cerca de un camino polvoriento, en los mismos solares en los que hace un tiempo se proyectó una gran ciudad privada, con 32 casinos, llamada Gran Escala, que debía atraer a 25 millones de visitantes, pero que nunca vió la luz. Las imágenes que presentamos (en 7 pantallas) muestran cómo prospera la ciudad de Eurofarlete, bajo un sol inclemente y el cierzo soplando. Están compuestas de fragmentos de lo que allí sucedió durante dos días, y quizás ayuden a discernir una singular forma de organización por la supervivencia, donde todo está en venta, a precio de ganga y también a cualquier precio".

Jordi Colomer

1 Bertolt Brecht. Ascenso y caída de la ciudad de Mahagonny.1927-30.

2 Jorge Luis Borges. Fundación mítica de Buenos Aires in Fervor de Buenos Aires, 1923

BIOGRAFÍA

Jordi Colomer (1962) nació en Barcelona, ciudad en la que estudió Arte en EINA, Historia del Arte en la Universidad Autónoma y Arquitectura en la ETSAB. Vive y trabaja entre Barcelona y París.

Desde sus inicios el trabajo de Jordi Colomer ha ido incorporando a una singular visión de la escultura elementos de los dispositivos escénicos. Desde 1997 ha privilegiado el uso de la fotografía y la video-instalación. Sus primeros vídeos tomaban forma de micro-narraciones de raíz beckettiana, en los que los habitantes se debaten con objetos, decorados y espacios artificiales. En un segundo período estos personajes recorren la calle y el desierto con gestos y derivas que - (no exentos de cierto humor absurdo) - contagian un marcado espíritu crítico. Las obras de Colomer exploran las posibilidades de supervivencia poética que ofrece la urbe contemporánea. Así surgen obras como Anarchitekton (2002-2004), proyecto itinerante a través de cuatro ciudades (Barcelona, Bucarest, Brasilia, Osaka), No? Future! (rodada en Le Havre, 2004), Arabian stars (Yemen, 2005), Cinecito (La Habana, 2006), En la Pampa (realizada en el desierto de Atacama, Chile, 2008), Avenida Ixtapaluca (houses for México, 2009), The Istanbul Map (Istanbul, 2010), o más recientemente la trilogía What will come (Nueva York, 2010-11) donde los propios habitantes escriben el guión con sus desplazamientos en la suburbia americana ; o el proyecto Crier sur les toits (gritar a los cuatro vientos, 2011) donde se propone utilizar las azoteas como un pedestal a escala urbana, instituyendo una fiesta mundial. En l’Avenir (2011), inspirada en el Falansterio de Charles Fourier, las imágenes dan rostro a los habitantes de un proyecto utópico y son a la vez un comentario sobre sus posibilidades de materializarse. La instalación Prohibido cantar que aquí se presenta, investiga una vez más esa tensión entre proyecto y realidad, dibujando un espacio híbrido, a la vez totalmente físico y puramente mental; los proyectos de construcción de una ciudad de oro y casinos, que los medios anuncian tiene visos de precisarse y un lugar con mucho viento, contaminado por proyectos imaginarios del pasado y ahora ocupado por personas jugando a la ficción. Nótese que el propio espacio de Abierto x Obras ha quedado transformado por efecto de todas estas visitas.

Ha trabajado también como escenógrafo para el teatro en obras de Joan Brossa, Samuel Beckett, Valère Novarina así como en una ópera de Robert Ashley.

PROHIBIDO CANTAR / NO SINGING. JORDI COLOMER

(Didactic work on the foundation of a paradise city)

From 14 of september

to 09 of december

Price: Free

Institution:

Abierto x Obras

GALERÍA DE FOTOS

[ver + fotos]

'It's easier getting gold out of men than from rivers'. Bertolt Brecht,

The Rise and Fall of the City of Mahagonny, 1927-30

The foundation of a city is not necessarily a heroic act. Everyday a new city begins to be built on water, concrete, sweat and money. Some are -almost- a pure idea. In his election manifesto president Juscelino Kubitschek promised the creation of a modern capital for Brazil in three years, Brasilia was built amongst the weeds of the high central plane, faithfully following the plans of Lucio Costa. At the same time the builders, who came on foot from all parts of the country, pitched their trembling huts where they slept and founded– without knowing it- their own city.

There are glass cities that grow out of offices and others made from tin and card that dance to the rhythm of their own inhabitants. On one occasion, a group of outlaws were being tailed by the police, when their truck broke down in the middle of the desert. They couldn't keep going or turn back. So they ended up founding a paradise city, the golden city, where the worst crime was not to have any money. That city was called Mahagonny and Bertolt Brecht envisioned it at the time when Las Vegas came about shaping the image of the city that we recognise today.

In Prohibido cantar / No Singing a few characters make a gambling den where they offer entertainment games, tricks, love and food at low prices. The action takes place close to a dusty road, on the same plot of land and during the time in which a great private city was planned, with 32 casinos, called Gran Escala, which was to attract 25 million visitors, and yet never saw the light of day. These images reveal how the city of Eurofarlete thrives, under a blazing sun and strong blowing winds. Fragments of what passed there over two days may help to discern the particular form of organisation needed for survival, where everything is on sale at a bargain price or indeed at any price.

Jordi Colomer (Barcelona, 1962) His work explores the possibility of poetic survival that is offered by the contemporary metropolis through a unique vision of sculpture incorporating scenic devices, photography and video installation. Prohibido Cantar / No Singing returns to investigate the tension between project and fiction and creates a hybrid space, on both a physical and mental plane. He has been educated in art, art history and architecture, among his latest solo shows are l'Avenir in the Palais de Beaux Arts (Brussels), What will come in the Argos Centre for Art and Media (Brussels), Co Op City at the Bronx Museum of the Arts (New York), Fuegogratis in the Laboratorio Arte Alameda (México D.F.), La Panera (Lleida) and Galerie du Jeu de Paume (Paris).

Antique Rose by Matthew Wells

1

Would you like a take a shortcut to a specific Gromit?

Barry McGee loft installation (animated TV) by TRUE2DEATH

6 7

Animated TV

Project Room

Barry McGee (TWIST)

Site-Specific Loft Installation

DSC00330_ep by Eric Parker

2

BSL (Breed Specific Legislation) Protest

Toronto, July, 2014

Only the street shots - thestreetzine.blogspot.com/

California Highway Patrol by John Hollis

8

California Highway Patrol's Westminster's Office is home to one of the last 2009 Ford Crown Victoria's with the Federal Signal Vision light bar. Along with the coolness of the lightbar the cruiser only has a total of 55,000 miles, making it the lowest mileage Crown Victoria in the fleet. You'd think this thing would have a quarter of a million miles!!! From what the Officers told me (which there are several stories) the car has low miles because it belonged to some specific officer and a certain line of work, not patrol. The other factor that I have been told is that it's Vision bar brings a lot of drag to the already "slower CVPI". Meaning that most Officers wanted to take the newer CVPI's with the Whelen Liberty's and newer cruisers, Chargers, Explorers, etc.

Pabst’s Okay Specific by The U.S. Food and Drug Administration

Pabst’s Okay Specific, a 60 proof elixir, boldly proclaimed to “cure positively and without fail … when all other medications have failed” gonorrhea and gleet discharge. Pabst’s promotional materials, such as this matchbox cover, coyly skirted social taboos about sexually transmitted diseases that likely increased consumers’ attraction to self-medicate, rather than visit a physician. But because it was therapeutically inert, their conditions likely festered or worsened. From 1917-1934 the FDA took action against Pabst’s for misbranding 23 times!

Visit the "American Chamber of Horrors" web page and watch the video to learn more!

For more information about FDA history visit www.fda.gov/history

Indonesia - Bali - Roundtrip - 388dd by Manfred Sommer

Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan. It is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital of Denpasar is located at the southern part of the island.

With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesia's Hindu minority. According to the 2010 Census, 83.5% of Bali's population adhered to Balinese Hinduism, followed by 13.4% Muslim, Christianity at 2.5%, and Buddhism 0.5%.

Bali is a popular tourist destination, which has seen a significant rise in numbers since the 1980s. It is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali.

Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species. In this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean. There is a wide range of dive sites with high quality reefs, all with their own specific attractions. Many sites can have strong currents and swell, so diving without a knowledgeable guide is inadvisable. Most recently, Bali was the host of the 2011 ASEAN Summit, 2013 APEC and Miss World 2013.

HISTORY

ANCIENT

Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, the Philippines, and Oceania. Stone tools dating from this time have been found near the village of Cekik in the island's west.

In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.

Inscriptions from 896 and 911 don't mention a king, until 914, when Sri Kesarivarma is mentioned. They also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindok's great granddaughter, Mahendradatta (Gunapriyadharmapatni), married the Bali king Udayana Warmadewa (Dharmodayanavarmadeva) around 989, giving birth to Airlangga around 1001. This marriage also brought more Hinduism and Javanese culture to Bali. Princess Sakalendukirana appeared in 1098. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150. Jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204.

Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation. Some religious and cultural traditions still practised today can be traced to this period.

The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. The uncle of Hayam Wuruk is mentioned in the charters of 1384-86. A mass Javanese emigration occurred in the next century.

PORTUGUESE CONTACTS

The first known European contact with Bali is thought to have been made in 1512, when a Portuguese expedition led by Antonio Abreu and Francisco Serrão sighted its northern shores. It was the first expedition of a series of bi-annual fleets to the Moluccas, that throughout the 16th century usually traveled along the coasts of the Sunda Islands. Bali was also mapped in 1512, in the chart of Francisco Rodrigues, aboard the expedition. In 1585, a ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.

DUTCH EAST INDIA

In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali, and the Dutch East India Company was established in 1602. The Dutch government expanded its control across the Indonesian archipelago during the second half of the 19th century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various competing Balinese realms against each other. In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.

In June 1860 the famous Welsh naturalist, Alfred Russel Wallace, travelled to Bali from Singapore, landing at Buleleng on the northcoast of the island. Wallace's trip to Bali was instrumental in helping him devise his Wallace Line theory. The Wallace Line is a faunal boundary that runs through the strait between Bali and Lombok. It has been found to be a boundary between species of Asiatic origin in the east and a mixture of Australian and Asian species to the west. In his travel memoir The Malay Archipelago, Wallace wrote of his experience in Bali:

I was both astonished and delighted; for as my visit to Java was some years later, I had never beheld so beautiful and well-cultivated a district out of Europe. A slightly undulating plain extends from the seacoast about ten or twelve miles inland, where it is bounded by a fine range of wooded and cultivated hills. Houses and villages, marked out by dense clumps of coconut palms, tamarind and other fruit trees, are dotted about in every direction; while between them extend luxurious rice-grounds, watered by an elaborate system of irrigation that would be the pride of the best cultivated parts of Europe.

The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender. Despite Dutch demands for surrender, an estimated 200 Balinese marched to their death against the invaders. In the Dutch intervention in Bali, a similar massacre occurred in the face of a Dutch assault in Klungkung.

AFTERWARD THE DUTCH GOVERNORS

exercised administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.

n the 1930s, anthropologists Margaret Mead and Gregory Bateson, artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee all spent time here. Their accounts of the island and its peoples created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature." Western tourists began to visit the island.

Imperial Japan occupied Bali during World War II. It was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains, the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer [Senur]. The island was quickly captured.

During the Japanese occupation, a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The harshness of war requisitions made Japanese rule more resented than Dutch rule. Following Japan's Pacific surrender in August 1945, the Dutch returned to Indonesia, including Bali, to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels, who now used recovered Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance.

INDIPENDENCE FROM THE DUTCH

In 1946, the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia, which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.

CONTEMPORARY

The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting this system. Politically, the opposition was represented by supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs. An attempted coup in Jakarta was put down by forces led by General Suharto.

The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population. With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.

As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency. His "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form. The resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country. A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely reduced tourism, producing much economic hardship to the island.

GEOGRAPHY

The island of Bali lies 3.2 km east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km wide and spans approximately 112 km north to south; administratively it covers 5,780 km2, or 5,577 km2 without Nusa Penida District, its population density is roughly 750 people/km2.

Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano rated as one of the world's most likely sites for a massive eruption within the next 100 years. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.

The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.

The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.

Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.

To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok Island and the Lesser Sunda archipelago isolated.

CLIMATE

Being just 8 degrees south of the equator, Bali has a fairly even climate year round.

Day time temperatures at low elevations vary between 20-33⁰ C although it can be much cooler than that in the mountains. The west monsoon is in place from approximately October to April and this can bring significant rain, particularly from December to March. Outside of the monsoon period, humidity is relatively low and any rain unlikely in lowland areas.

ECOLOGY

Bali lies just to the west of the Wallace Line, and thus has a fauna that is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the yellow-crested cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali myna, which is endemic. Others Include barn swallow, black-naped oriole, black racket-tailed treepie, crested serpent-eagle, crested treeswift, dollarbird, Java sparrow, lesser adjutant, long-tailed shrike, milky stork, Pacific swallow, red-rumped swallow, sacred kingfisher, sea eagle, woodswallow, savanna nightjar, stork-billed kingfisher, yellow-vented bulbul and great egret.

Until the early 20th century, Bali was home to several large mammals: the wild banteng, leopard and the endemic Bali tiger. The banteng still occurs in its domestic form, whereas leopards are found only in neighbouring Java, and the Bali tiger is extinct. The last definite record of a tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s. The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Bali tiger to extinction. This was the smallest and rarest of all tiger subspecies and was never caught on film or displayed in zoos, whereas few skins or bones remain in museums around the world. Today, the largest mammals are the Javan rusa deer and the wild boar. A second, smaller species of deer, the Indian muntjac, also occurs. Saltwater crocodiles were once present on the island, but became locally extinct sometime during the last century.

Squirrels are quite commonly encountered, less often is the Asian palm civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The crab-eating macaque, known locally as "kera", is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three "monkey forest" temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands such as Bali, is far rarer and more elusive is the Javan langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. They are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the leopard cat, Sunda pangolin and black giant squirrel.

Snakes include the king cobra and reticulated python. The water monitor can grow to at least 1.5 m in length and 50 kg and can move quickly.

The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighbouring Nusa Penida, host a wide range of marine life, for instance hawksbill turtle, giant sunfish, giant manta ray, giant moray eel, bumphead parrotfish, hammerhead shark, reef shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.

A team of scientists conducted a survey from 29 April 2011 to 11 May 2011 at 33 sea sites around Bali. They discovered 952 species of reef fish of which 8 were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa, and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed. The average coverage level of healthy coral was 36% (better than in Raja Ampat and Halmahera by 29% or in Fakfak and Kaimana by 25%) with the highest coverage found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency.

Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native.[citation needed] Among the larger trees the most common are: banyan trees, jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, kintamani orange, coffee and water spinach.

ENVIRONMENT

Some of the worst erosion has occurred in Lebih Beach, where up to 7 metres of land is lost every year. Decades ago, this beach was used for holy pilgrimages with more than 10,000 people, but they have now moved to Masceti Beach.

From ranked third in previous review, in 2010 Bali got score 99.65 of Indonesia's environmental quality index and the highest of all the 33 provinces. The score measured 3 water quality parameters: the level of total suspended solids (TSS), dissolved oxygen (DO) and chemical oxygen demand (COD).

Because of over-exploitation by the tourist industry which covers a massive land area, 200 out of 400 rivers on the island have dried up and based on research, the southern part of Bali would face a water shortage up to 2,500 litres of clean water per second by 2015. To ease the shortage, the central government plans to build a water catchment and processing facility at Petanu River in Gianyar. The 300 litres capacity of water per second will be channelled to Denpasar, Badung and Gianyar in 2013.

ECONOMY

Three decades ago, the Balinese economy was largely agriculture-based in terms of both output and employment. Tourism is now the largest single industry in terms of income, and as a result, Bali is one of Indonesia's wealthiest regions. In 2003, around 80% of Bali's economy was tourism related. By end of June 2011, non-performing loan of all banks in Bali were 2.23%, lower than the average of Indonesian banking industry non-performing loan (about 5%). The economy, however, suffered significantly as a result of the terrorist bombings 2002 and 2005. The tourism industry has since recovered from these events.

AGRICULTURE

Although tourism produces the GDP's largest output, agriculture is still the island's biggest employer; most notably rice cultivation. Crops grown in smaller amounts include fruit, vegetables, Coffea arabica and other cash and subsistence crops. Fishing also provides a significant number of jobs. Bali is also famous for its artisans who produce a vast array of handicrafts, including batik and ikat cloth and clothing, wooden carvings, stone carvings, painted art and silverware. Notably, individual villages typically adopt a single product, such as wind chimes or wooden furniture.

The Arabica coffee production region is the highland region of Kintamani near Mount Batur. Generally, Balinese coffee is processed using the wet method. This results in a sweet, soft coffee with good consistency. Typical flavours include lemon and other citrus notes. Many coffee farmers in Kintamani are members of a traditional farming system called Subak Abian, which is based on the Hindu philosophy of "Tri Hita Karana". According to this philosophy, the three causes of happiness are good relations with God, other people and the environment. The Subak Abian system is ideally suited to the production of fair trade and organic coffee production. Arabica coffee from Kintamani is the first product in Indonesia to request a Geographical Indication.

TOURISM

The tourism industry is primarily focused in the south, while significant in the other parts of the island as well. The main tourist locations are the town of Kuta (with its beach), and its outer suburbs of Legian and Seminyak (which were once independent townships), the east coast town of Sanur (once the only tourist hub), in the center of the island Ubud, to the south of the Ngurah Rai International Airport, Jimbaran, and the newer development of Nusa Dua and Pecatu.

The American government lifted its travel warnings in 2008. The Australian government issued an advice on Friday, 4 May 2012. The overall level of the advice was lowered to 'Exercise a high degree of caution'. The Swedish government issued a new warning on Sunday, 10 June 2012 because of one more tourist who was killed by methanol poisoning. Australia last issued an advice on Monday, 5 January 2015 due to new terrorist threats.

An offshoot of tourism is the growing real estate industry. Bali real estate has been rapidly developing in the main tourist areas of Kuta, Legian, Seminyak and Oberoi. Most recently, high-end 5 star projects are under development on the Bukit peninsula, on the south side of the island. Million dollar villas are being developed along the cliff sides of south Bali, commanding panoramic ocean views. Foreign and domestic (many Jakarta individuals and companies are fairly active) investment into other areas of the island also continues to grow. Land prices, despite the worldwide economic crisis, have remained stable.

In the last half of 2008, Indonesia's currency had dropped approximately 30% against the US dollar, providing many overseas visitors value for their currencies. Visitor arrivals for 2009 were forecast to drop 8% (which would be higher than 2007 levels), due to the worldwide economic crisis which has also affected the global tourist industry, but not due to any travel warnings.

Bali's tourism economy survived the terrorist bombings of 2002 and 2005, and the tourism industry has in fact slowly recovered and surpassed its pre-terrorist bombing levels; the longterm trend has been a steady increase of visitor arrivals. In 2010, Bali received 2.57 million foreign tourists, which surpassed the target of 2.0–2.3 million tourists. The average occupancy of starred hotels achieved 65%, so the island is still able to accommodate tourists for some years without any addition of new rooms/hotels, although at the peak season some of them are fully booked.

Bali received the Best Island award from Travel and Leisure in 2010. The island of Bali won because of its attractive surroundings (both mountain and coastal areas), diverse tourist attractions, excellent international and local restaurants, and the friendliness of the local people. According to BBC Travel released in 2011, Bali is one of the World's Best Islands, ranking second after Santorini, Greece.

In August 2010, the film Eat Pray Love was released in theatres. The movie was based on Elizabeth Gilbert's best-selling memoir Eat, Pray, Love. It took place at Ubud and Padang-Padang Beach at Bali. The 2006 book, which spent 57 weeks at the No. 1 spot on the New York Times paperback nonfiction best-seller list, had already fuelled a boom in Eat, Pray, Love-related tourism in Ubud, the hill town and cultural and tourist center that was the focus of Gilbert's quest for balance through traditional spirituality and healing that leads to love.

In January 2016, after music icon David Bowie died, it was revealed that in his will, Bowie asked for his ashes to be scattered in Bali, conforming to Buddhist rituals. He had visited and performed in a number of Southest Asian cities early in his career, including Bangkok and Singapore.

Since 2011, China has displaced Japan as the second-largest supplier of tourists to Bali, while Australia still tops the list. Chinese tourists increased by 17% from last year due to the impact of ACFTA and new direct flights to Bali. In January 2012, Chinese tourists year on year (yoy) increased by 222.18% compared to January 2011, while Japanese tourists declined by 23.54% yoy.

Bali reported that it has 2.88 million foreign tourists and 5 million domestic tourists in 2012, marginally surpassing the expectations of 2.8 million foreign tourists. Forecasts for 2013 are at 3.1 million.

Based on Bank Indonesia survey in May 2013, 34.39 percent of tourists are upper-middle class with spending between $1,286 to $5,592 and dominated by Australia, France, China, Germany and the US with some China tourists move from low spending before to higher spending currently. While 30.26 percent are middle class with spending between $662 to $1,285.

SEX TOURISM

In the twentieth century the incidence of tourism specifically for sex was regularly observed in the era of mass tourism in Indonesia In Bali, prostitution is conducted by both men and women. Bali in particular is notorious for its 'Kuta Cowboys', local gigolos targeting foreign female tourists.

Tens of thousands of single women throng the beaches of Bali in Indonesia every year. For decades, young Balinese men have taken advantage of the louche and laid-back atmosphere to find love and lucre from female tourists—Japanese, European and Australian for the most part—who by all accounts seem perfectly happy with the arrangement.

By 2013, Indonesia was reportedly the number one destination for Australian child sex tourists, mostly starting in Bali but also travelling to other parts of the country. The problem in Bali was highlighted by Luh Ketut Suryani, head of Psychiatry at Udayana University, as early as 2003. Surayani warned that a low level of awareness of paedophilia in Bali had made it the target of international paedophile organisations. On 19 February 2013, government officials announced measures to combat paedophilia in Bali.

TRANSPORTATION

The Ngurah Rai International Airport is located near Jimbaran, on the isthmus at the southernmost part of the island. Lt.Col. Wisnu Airfield is found in north-west Bali.

A coastal road circles the island, and three major two-lane arteries cross the central mountains at passes reaching to 1,750m in height (at Penelokan). The Ngurah Rai Bypass is a four-lane expressway that partly encircles Denpasar. Bali has no railway lines.

In December 2010 the Government of Indonesia invited investors to build a new Tanah Ampo Cruise Terminal at Karangasem, Bali with a projected worth of $30 million. On 17 July 2011 the first cruise ship (Sun Princess) anchored about 400 meters away from the wharf of Tanah Ampo harbour. The current pier is only 154 meters but will eventually be extended to 300–350 meters to accommodate international cruise ships. The harbour here is safer than the existing facility at Benoa and has a scenic backdrop of east Bali mountains and green rice fields. The tender for improvement was subject to delays, and as of July 2013 the situation remained unclear with cruise line operators complaining and even refusing to use the existing facility at Tanah Ampo.

A Memorandum of Understanding has been signed by two ministers, Bali's Governor and Indonesian Train Company to build 565 kilometres of railway along the coast around the island. As of July 2015, no details of this proposed railways have been released.

On 16 March 2011 (Tanjung) Benoa port received the "Best Port Welcome 2010" award from London's "Dream World Cruise Destination" magazine. Government plans to expand the role of Benoa port as export-import port to boost Bali's trade and industry sector. The Tourism and Creative Economy Ministry has confirmed that 306 cruise liners are heading for Indonesia in 2013 – an increase of 43 percent compared to the previous year.

In May 2011, an integrated Areal Traffic Control System (ATCS) was implemented to reduce traffic jams at four crossing points: Ngurah Rai statue, Dewa Ruci Kuta crossing, Jimbaran crossing and Sanur crossing. ATCS is an integrated system connecting all traffic lights, CCTVs and other traffic signals with a monitoring office at the police headquarters. It has successfully been implemented in other ASEAN countries and will be implemented at other crossings in Bali.

On 21 December 2011 construction started on the Nusa Dua-Benoa-Ngurah Rai International Airport toll road which will also provide a special lane for motorcycles. This has been done by seven state-owned enterprises led by PT Jasa Marga with 60% of shares. PT Jasa Marga Bali Tol will construct the 9.91 kilometres toll road (totally 12.7 kilometres with access road). The construction is estimated to cost Rp.2.49 trillion ($273.9 million). The project goes through 2 kilometres of mangrove forest and through 2.3 kilometres of beach, both within 5.4 hectares area. The elevated toll road is built over the mangrove forest on 18,000 concrete pillars which occupied 2 hectares of mangroves forest. It compensated by new planting of 300,000 mangrove trees along the road. On 21 December 2011 the Dewa Ruci 450 meters underpass has also started on the busy Dewa Ruci junction near Bali Kuta Galeria with an estimated cost of Rp136 billion ($14.9 million) from the state budget. On 23 September 2013, the Bali Mandara Toll Road is opened and the Dewa Ruci Junction (Simpang Siur) underpass is opened before. Both are ease the heavy traffic congestion.

To solve chronic traffic problems, the province will also build a toll road connecting Serangan with Tohpati, a toll road connecting Kuta, Denpasar and Tohpati and a flyover connecting Kuta and Ngurah Rai Airport.

DEMOGRAPHICS

The population of Bali was 3,890,757 as of the 2010 Census; the latest estimate (for January 2014) is 4,225,384. There are an estimated 30,000 expatriates living in Bali.

ETHNIC ORIGINS

A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, and 2% of likely Melanesian origin. The study does not correlate the DNA samples to the Balinese caste system.

CASTE SYSTEM

Bali has a caste system based on the Indian Hindu model, with four castes:

- Sudra (Shudra) – peasants constituting close to 93% of Bali's population.

- Wesia (Vaishyas) – the caste of merchants and administrative officials

- Ksatrias (Kshatriyas) – the kingly and warrior caste

- Brahmana (Bramhin) – holy men and priests

RELIGION

Unlike most of Muslim-majority Indonesia, about 83.5% of Bali's population adheres to Balinese Hinduism, formed as a combination of existing local beliefs and Hindu influences from mainland Southeast Asia and South Asia. Minority religions include Islam (13.3%), Christianity (1.7%), and Buddhism (0.5%). These figures do not include immigrants from other parts of Indonesia.

Balinese Hinduism is an amalgam in which gods and demigods are worshipped together with Buddhist heroes, the spirits of ancestors, indigenous agricultural deities and sacred places. Religion as it is practised in Bali is a composite belief system that embraces not only theology, philosophy, and mythology, but ancestor worship, animism and magic. It pervades nearly every aspect of traditional life. Caste is observed, though less strictly than in India. With an estimated 20,000 puras (temples) and shrines, Bali is known as the "Island of a Thousand Puras", or "Island of the Gods". This is refer to Mahabarata story that behind Bali became island of god or "pulau dewata" in Indonesian language.

Balinese Hinduism has roots in Indian Hinduism and Buddhism, and adopted the animistic traditions of the indigenous people. This influence strengthened the belief that the gods and goddesses are present in all things. Every element of nature, therefore, possesses its own power, which reflects the power of the gods. A rock, tree, dagger, or woven cloth is a potential home for spirits whose energy can be directed for good or evil. Balinese Hinduism is deeply interwoven with art and ritual. Ritualizing states of self-control are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behaviour.

Apart from the majority of Balinese Hindus, there also exist Chinese immigrants whose traditions have melded with that of the locals. As a result, these Sino-Balinese not only embrace their original religion, which is a mixture of Buddhism, Christianity, Taoism and Confucianism, but also find a way to harmonise it with the local traditions. Hence, it is not uncommon to find local Sino-Balinese during the local temple's odalan. Moreover, Balinese Hindu priests are invited to perform rites alongside a Chinese priest in the event of the death of a Sino-Balinese. Nevertheless, the Sino-Balinese claim to embrace Buddhism for administrative purposes, such as their Identity Cards.

LANGUAGE

Balinese and Indonesian are the most widely spoken languages in Bali, and the vast majority of Balinese people are bilingual or trilingual. The most common spoken language around the tourist areas is Indonesian, as many people in the tourist sector are not solely Balinese, but migrants from Java, Lombok, Sumatra, and other parts of Indonesia. There are several indigenous Balinese languages, but most Balinese can also use the most widely spoken option: modern common Balinese. The usage of different Balinese languages was traditionally determined by the Balinese caste system and by clan membership, but this tradition is diminishing. Kawi and Sanskrit are also commonly used by some Hindu priests in Bali, for Hinduism literature was mostly written in Sanskrit.

English and Chinese are the next most common languages (and the primary foreign languages) of many Balinese, owing to the requirements of the tourism industry, as well as the English-speaking community and huge Chinese-Indonesian population. Other foreign languages, such as Japanese, Korean, French, Russian or German are often used in multilingual signs for foreign tourists.

CULTURE

Bali is renowned for its diverse and sophisticated art forms, such as painting, sculpture, woodcarving, handcrafts, and performing arts. Balinese cuisine is also distinctive. Balinese percussion orchestra music, known as gamelan, is highly developed and varied. Balinese performing arts often portray stories from Hindu epics such as the Ramayana but with heavy Balinese influence. Famous Balinese dances include pendet, legong, baris, topeng, barong, gong keybar, and kecak (the monkey dance). Bali boasts one of the most diverse and innovative performing arts cultures in the world, with paid performances at thousands of temple festivals, private ceremonies, or public shows.

The Hindu New Year, Nyepi, is celebrated in the spring by a day of silence. On this day everyone stays at home and tourists are encouraged to remain in their hotels. On the day before New Year, large and colourful sculptures of ogoh-ogoh monsters are paraded and finally burned in the evening to drive away evil spirits. Other festivals throughout the year are specified by the Balinese pawukon calendrical system.

Celebrations are held for many occasions such as a tooth-filing (coming-of-age ritual), cremation or odalan (temple festival). One of the most important concepts that Balinese ceremonies have in common is that of désa kala patra, which refers to how ritual performances must be appropriate in both the specific and general social context. Many of the ceremonial art forms such as wayang kulit and topeng are highly improvisatory, providing flexibility for the performer to adapt the performance to the current situation. Many celebrations call for a loud, boisterous atmosphere with lots of activity and the resulting aesthetic, ramé, is distinctively Balinese. Often two or more gamelan ensembles will be performing well within earshot, and sometimes compete with each other to be heard. Likewise, the audience members talk amongst themselves, get up and walk around, or even cheer on the performance, which adds to the many layers of activity and the liveliness typical of ramé.

Kaja and kelod are the Balinese equivalents of North and South, which refer to ones orientation between the island's largest mountain Gunung Agung (kaja), and the sea (kelod). In addition to spatial orientation, kaja and kelod have the connotation of good and evil; gods and ancestors are believed to live on the mountain whereas demons live in the sea. Buildings such as temples and residential homes are spatially oriented by having the most sacred spaces closest to the mountain and the unclean places nearest to the sea.

Most temples have an inner courtyard and an outer courtyard which are arranged with the inner courtyard furthest kaja. These spaces serve as performance venues since most Balinese rituals are accompanied by any combination of music, dance and drama. The performances that take place in the inner courtyard are classified as wali, the most sacred rituals which are offerings exclusively for the gods, while the outer courtyard is where bebali ceremonies are held, which are intended for gods and people. Lastly, performances meant solely for the entertainment of humans take place outside the walls of the temple and are called bali-balihan. This three-tiered system of classification was standardised in 1971 by a committee of Balinese officials and artists to better protect the sanctity of the oldest and most sacred Balinese rituals from being performed for a paying audience.

Tourism, Bali's chief industry, has provided the island with a foreign audience that is eager to pay for entertainment, thus creating new performance opportunities and more demand for performers. The impact of tourism is controversial since before it became integrated into the economy, the Balinese performing arts did not exist as a capitalist venture, and were not performed for entertainment outside of their respective ritual context. Since the 1930s sacred rituals such as the barong dance have been performed both in their original contexts, as well as exclusively for paying tourists. This has led to new versions of many of these performances which have developed according to the preferences of foreign audiences; some villages have a barong mask specifically for non-ritual performances as well as an older mask which is only used for sacred performances.

Balinese society continues to revolve around each family's ancestral village, to which the cycle of life and religion is closely tied. Coercive aspects of traditional society, such as customary law sanctions imposed by traditional authorities such as village councils (including "kasepekang", or shunning) have risen in importance as a consequence of the democratisation and decentralisation of Indonesia since 1998.

WIKIPEDIA

Bushed in the Gallery by Matthew Wells

Would you like a take a shortcut to a specific Gromit?

Prohibido cantar / No Singing. Jordi Colomer by Matadero Madrid

JORDI COLOMER

Prohibido Cantar / No Singing. Obra didáctica sobre la fundación de una ciudad paradisíaca.

Desde el 14 de septiembre

Precio: Entrada libre

Institución:

Abierto x Obras

Inauguración: Viernes 14 de septiembre a las 20 h.

Jordi Colomer es el encargado de esta nueva creación site specific en la antigua cámara frigorífica de Matadero. La obra de Colomer explora una singular visión de la escultura incorporando dispositivos escénicos, fotografía y videoinstalación.

'Os será más fácil sacarles el oro a los hombres que a los ríos'1

"La fundación de una ciudad no es forzosamente un acto heroico. Para las ciudades antiguas, la arqueología tantea un orden cronológico, desempolva las pruebas del suceso, mientras la Historia y la leyenda proponen sus relatos. Dice Jorge-Luis Borges: 'A mí se me hace cuento que empezó Buenos Aires: La juzgo tan eterna como el agua y como el aire'2.

Pero cada día, empiezan nuevas ciudades, construidas de agua, de hormigón, de sudor y de dinero. Algunas son -casi- pura idea. En su programa electoral el presidente Kubitschek prometió la creación de una moderna capital para Brasil y, en tres años, Brasilia se levantó entre las malezas del plano alto central, siguiendo fielmente los planes de Lucio Costa. A su vez los obreros que la pusieron en pie, venidos de todas las regiones del país, plantaron sus chamizos trémulos donde dormir y fundaron -sin saberlo- su propia ciudad. Hay ciudades de cristal que crecen en los despachos, y otras de lata y cartón que bailan al ritmo de sus propios habitantes. En una ocasión, a un grupo de forajidos a los que la policía les pisaba los talones se les estropeó el camión en pleno desierto. No podían seguir, ni ir hacia atrás. Fundaron entonces allí mismo una ciudad paradisíaca, la ciudad dorada, donde el mayor de los crímenes era no tener dinero. Esa ciudad se llama Mahagonny y Bertolt Brecht la imaginó al tiempo que Las Vegas brotaba con la forma de ciudad que hoy conocemos.

En Prohibido cantar / No Singing unos pocos personajes plantan un garito donde se ofrecen juegos de entretenimiento, trucos, amor y comida a bajo precio. La acción transcurre cerca de un camino polvoriento, en los mismos solares en los que hace un tiempo se proyectó una gran ciudad privada, con 32 casinos, llamada Gran Escala, que debía atraer a 25 millones de visitantes, pero que nunca vió la luz. Las imágenes que presentamos (en 7 pantallas) muestran cómo prospera la ciudad de Eurofarlete, bajo un sol inclemente y el cierzo soplando. Están compuestas de fragmentos de lo que allí sucedió durante dos días, y quizás ayuden a discernir una singular forma de organización por la supervivencia, donde todo está en venta, a precio de ganga y también a cualquier precio".

Jordi Colomer

1 Bertolt Brecht. Ascenso y caída de la ciudad de Mahagonny.1927-30.

2 Jorge Luis Borges. Fundación mítica de Buenos Aires in Fervor de Buenos Aires, 1923

BIOGRAFÍA

Jordi Colomer (1962) nació en Barcelona, ciudad en la que estudió Arte en EINA, Historia del Arte en la Universidad Autónoma y Arquitectura en la ETSAB. Vive y trabaja entre Barcelona y París.

Desde sus inicios el trabajo de Jordi Colomer ha ido incorporando a una singular visión de la escultura elementos de los dispositivos escénicos. Desde 1997 ha privilegiado el uso de la fotografía y la video-instalación. Sus primeros vídeos tomaban forma de micro-narraciones de raíz beckettiana, en los que los habitantes se debaten con objetos, decorados y espacios artificiales. En un segundo período estos personajes recorren la calle y el desierto con gestos y derivas que - (no exentos de cierto humor absurdo) - contagian un marcado espíritu crítico. Las obras de Colomer exploran las posibilidades de supervivencia poética que ofrece la urbe contemporánea. Así surgen obras como Anarchitekton (2002-2004), proyecto itinerante a través de cuatro ciudades (Barcelona, Bucarest, Brasilia, Osaka), No? Future! (rodada en Le Havre, 2004), Arabian stars (Yemen, 2005), Cinecito (La Habana, 2006), En la Pampa (realizada en el desierto de Atacama, Chile, 2008), Avenida Ixtapaluca (houses for México, 2009), The Istanbul Map (Istanbul, 2010), o más recientemente la trilogía What will come (Nueva York, 2010-11) donde los propios habitantes escriben el guión con sus desplazamientos en la suburbia americana ; o el proyecto Crier sur les toits (gritar a los cuatro vientos, 2011) donde se propone utilizar las azoteas como un pedestal a escala urbana, instituyendo una fiesta mundial. En l’Avenir (2011), inspirada en el Falansterio de Charles Fourier, las imágenes dan rostro a los habitantes de un proyecto utópico y son a la vez un comentario sobre sus posibilidades de materializarse. La instalación Prohibido cantar que aquí se presenta, investiga una vez más esa tensión entre proyecto y realidad, dibujando un espacio híbrido, a la vez totalmente físico y puramente mental; los proyectos de construcción de una ciudad de oro y casinos, que los medios anuncian tiene visos de precisarse y un lugar con mucho viento, contaminado por proyectos imaginarios del pasado y ahora ocupado por personas jugando a la ficción. Nótese que el propio espacio de Abierto x Obras ha quedado transformado por efecto de todas estas visitas.

Ha trabajado también como escenógrafo para el teatro en obras de Joan Brossa, Samuel Beckett, Valère Novarina así como en una ópera de Robert Ashley.

PROHIBIDO CANTAR / NO SINGING. JORDI COLOMER

(Didactic work on the foundation of a paradise city)

From 14 of september

to 09 of december

Price: Free

Institution:

Abierto x Obras

GALERÍA DE FOTOS

[ver + fotos]

'It's easier getting gold out of men than from rivers'. Bertolt Brecht,

The Rise and Fall of the City of Mahagonny, 1927-30

The foundation of a city is not necessarily a heroic act. Everyday a new city begins to be built on water, concrete, sweat and money. Some are -almost- a pure idea. In his election manifesto president Juscelino Kubitschek promised the creation of a modern capital for Brazil in three years, Brasilia was built amongst the weeds of the high central plane, faithfully following the plans of Lucio Costa. At the same time the builders, who came on foot from all parts of the country, pitched their trembling huts where they slept and founded– without knowing it- their own city.

There are glass cities that grow out of offices and others made from tin and card that dance to the rhythm of their own inhabitants. On one occasion, a group of outlaws were being tailed by the police, when their truck broke down in the middle of the desert. They couldn't keep going or turn back. So they ended up founding a paradise city, the golden city, where the worst crime was not to have any money. That city was called Mahagonny and Bertolt Brecht envisioned it at the time when Las Vegas came about shaping the image of the city that we recognise today.

In Prohibido cantar / No Singing a few characters make a gambling den where they offer entertainment games, tricks, love and food at low prices. The action takes place close to a dusty road, on the same plot of land and during the time in which a great private city was planned, with 32 casinos, called Gran Escala, which was to attract 25 million visitors, and yet never saw the light of day. These images reveal how the city of Eurofarlete thrives, under a blazing sun and strong blowing winds. Fragments of what passed there over two days may help to discern the particular form of organisation needed for survival, where everything is on sale at a bargain price or indeed at any price.

Jordi Colomer (Barcelona, 1962) His work explores the possibility of poetic survival that is offered by the contemporary metropolis through a unique vision of sculpture incorporating scenic devices, photography and video installation. Prohibido Cantar / No Singing returns to investigate the tension between project and fiction and creates a hybrid space, on both a physical and mental plane. He has been educated in art, art history and architecture, among his latest solo shows are l'Avenir in the Palais de Beaux Arts (Brussels), What will come in the Argos Centre for Art and Media (Brussels), Co Op City at the Bronx Museum of the Arts (New York), Fuegogratis in the Laboratorio Arte Alameda (México D.F.), La Panera (Lleida) and Galerie du Jeu de Paume (Paris).

No. 22: Jack by Martin Band by Matthew Wells

Would you like a take a shortcut to a specific Gromit?

Specific by Jadydangel

5 15

what are 7 common skin problem? by menaturals menaturals

Acne, the utmost common skin complaint in the United States., can be a basis of worry for every teen-age. And more, the rate of acne is growing in grownups, too.Acne is caused by impassable hair follicles and oil (sebaceous) glands of the skin, frequently caused by hormonal deviations. The word acne mentions to not only pimples on the face, but nodules, cysts, and blackheads as well. Some individuals get acne on other portions of their body too, such as the chest and back.

Sunburns happen when there is too much contact to ultraviolet (UV) sunlit from the sun or sunlamps. The skin goes red, sore, burning to the touch, and may even peel away. It's tough to see how much time is harmless in the sun, however, even with sunblock shield. Repetitive sunburns, particularly as a kid, can increase the danger for skin cancer later in life. Typically sunscreen needs to be reapplied every 2 hours, but you may just need to keep yourself out of the sun, too.

Lot of us have had contact dermatitis - when we touch things that progresses into a skin reaction. Contact dermatitis is a kind of eczema, and can come from plants, jewelry, latex gloves, and cleaners like bleach, shampoos and soaps. To stop contact dermatitis, avoid the thing when possible. To evade symptoms, antihistamines and colloidal oatmeal baths are frequently useful. If your doctor doubts you have contact dermatitis.

Anybody who has a kid knows about the mutual problem of diaper rash

A wet or soiled diaper wearing on too long can be cause of red sore bumps and rash in the diaper part, the bottoms, genitals, and skin bends.

Urine and stool can breakdown skin, and substances in a disposable diaper can melt out and cause the skin.

It's an unlucky fact, but your feet are prone to fungal contagions. Athletes’ foot can principal to extreme itching, soreness, and cracked skin on the feet and in among the toes. A kind of fungi called dermatophytes are normally found in warm, soggy areas like pool decks, bath stalls, and locker rooms.

Basal cell carcinoma (BCC) is the utmost common type of skin cancer in the United States. BCC raises in the upper basal cells of your skin but hardly extents and is treatable. You may be prone to BCCs if you use to spend lots of time in the sun or use a tanning bed habitually.

Hives are the aware swellings (raised, red, itchy areas) that can happen on the skin. Common reasons of hives include medicine, nutrition, and bug bites or wounds. Pursue urgent treatment if your hives cover a big area of your body, your throat or face area is swelling, or they causing you to breathing. Hives typically go away in 3 to 5 hours; though, in specific people hives may persevere for months or years. A drug used to give allergic asthma, omalizumab (Xolair injection), was permitted in 2014 to treat chronic urticaria in persons with no reply to antihistamines.

Read more:https://medium.com/@menaturals890/what-are-7-common-skin-problem-82ff73a365ab

Wien, 1. Bezirk - Benedictine Abbey of Our Dear Lady of the Scots, Abbaye bénédictine de Notre-Dame-aux-Écossais, Abbazia benedettina di Nostra Signora di Scozia, Abadía Benedictina de Nuestra Señora a los Escocés (Schottengasse/Freyung) by Josef Lex (El buen soldado Švejk)

1 4

(further information and pictures you can see by clicking on the link at the end of page!)

Schottenstift

In the heart of Vienna lies the abbey of Our Lady to the Scots, the habitat of Benedictine monks who know themselves addressed by this sentence from the book of Psalms in person.

By the aim of the search for God and by the concrete form of life the monks are associated with the many Benedictine monks and Benedictine nuns all over the world. In addition, they know themselves in solidarity with all people of good will, like them, seeking true life.

Following the Benedictine rules, the monastery but provides also very specific services. In the spirit of Benedictine hospitality the Schottenstift offers »monastery for a limited time", in the as a bed and breakfast run Benediktushaus guests from all over the world are welcome. The pastoral and spiritual care are just as much part of everyday life of the members of the Convention as the teaching in the traditional Scots high school and youth work in the basement. In the spirited Scots parish a lively cultural activity can unfold.

History of the Schottenstift

Duke Henry II Jasomirgott made Vienna the residence of Babenbergerreiches (Kingdom of the Babenberg). To emphasize the importance of the new capital, he convened in 1155 iroschottische (Irish-Scottish) monks from the St. Jakob monastery in Regensburg to Vienna. The new foundation in the first place should be a place of prayer, but then also a place where pilgrims and guests could find admission, a refuge for asylum seekers (the name "Freyung" still today reminds of that) and a center of cultural life.

In the years from 1160 to 1200 outside the former city limits arose a mighty Romanesque church, which was a lot bigger than today's church, and the eastern part of the Roman church reached about 25 meters beyond the east wall of the present house of worship. In 1200, the church and convent were consecrated by the Bishop of Passau Wolfger von Ellenbrechtskirchen. Already in 1276 much of this troublesome erected complex fell victim to a fire. Earthquakes in the years 1348 and 1443 again left traces of destruction. In the mid-15th Century thus arose a new monastery.

In 1418 the era of Irish-Scottish monks ended, since in the course of the Melker Reform they were encouraged also to integrate locals into their ranks because junior staff more and more became sparse. The Iroschotten but prefered to return to their mother abbey in Regensburg. The name "Scots" but remained to this day.

Deed of Foundation

The fundamental redesign of Scots Abbey falls in the 17th and 18th Century. 1648, the present church was completed, in the following decades the monastery complex was changed from its very foundations.

Decisive role in these buildings had Abbot Carl Fetzer (1705-1750). Today's "Schottenhof (Court)" under abbot Andreas Wenzel (1807-1831) by the architect Josef Kornhäusel was classicist redesigned. The intensive study of science and close ties to the in 1365 founded University of Vienna resulted yet in the times of irish-scottish monks in the emergence of a first library. Although from those roots today almost nothing remains, the number of medieval manuscripts and incunabula in the following centuries grew. In this regard, wrote Albert P. Huebl (1867-1931) all currently valid printed catalogs. During the reorganization of the monastery, a new library hall was built under Abbot Andreas Wenzel for printed books, whose current division Vincent P. Knauer (1828-1894) had created. Under his leadership, a handwritten nominal catalog of books was created in 1883.

In 1807 on the request of the emperor it came to the foundation of the "Schottengymnasium" which took up the old school tradition of the house on the Freyung and should it continue. The prestigious school has become a main area of work of the monks. Concerning the building structure, the two world wars the Schottenstift on the whole has survived intact, for the Convention itself they entailed great damage, be it the economic troubles after the first world war or the great human bloodletting in the years 1939 to 1945. Numerous brothers fell in the war or did not return, the gates of the school remained closed from 1938 to 1945. The Second Vatican Council for the Scots Abbey, too, entailed the profound reflection upon the peculiarities of the monastic life and the tasks, which a Benedictine community in the world of today should and can shoulder.

The museum in Schottenstift

Important art dating back several centuries

The Vienna Schottenstift on Freyung is among the most important Benedictine monasteries in Austria. Yet in the 15th Century, the Abbey of the Scots developed into a center of the Vienna spiritual and city life. Not coincidentally shows the Scots masters altar the first topographically correct view of the city of Vienna. The reign of Barockabtes (Baroque abbot) Carl Fetzer (1705-1750) was an economic and cultural heyday. The 1826-1832 by Josef Kornhäusel designed Prelature now houses the "Museum in the Abbey of the Scots". In addition to an extensive collection of paintings, furniture, tapestries, vestments and liturgical utensils and vestments, it shows an impressive documentation of the monastery history.

The high altar of the original Gothic collegiate church was removed about 1640. Today, the altar of the "Wiener Scots Master (Schottenmeister)", originating from 1469 to 1480, is a masterpiece of late Gothic painting in Austria and the center of the museum in Schottenstift. History, development process, workshop operations, among others, illustrates an informative documentary, which complement the successor works to Flemish painting of the 17th Century by Josse de Momper the Younger and David Vinckboons.

In Schottenstift the Interested visitor finds in addition to major religious paintings (among others by Peter Paul Rubens, Jan Cossiers and Giovanni Battista Pittoni), portrait and landscape painting of the 17th and 18th Century (eg by Johann Christian Brand, Christian Seybold, Christoph Paudiss and Simon de Vos) and Vienna Biedermeier painting by Johann Baptist Drechsler, Johann Knapp, Thomas Ender and Johann Peter Krafft. Works of the Dutch and Austrian still life painting of the 17th and 18th Century complement the valuable private collection. The large-sized former Baroque high altar painting by Joachim von Sandrart »The heavenly glory" (1671) in Prälatensaal is, like the lecture hall with works of Austrian baroque painters, as Peter Paul Strudel and Tobias Pock, integrated into the museum complex.

www.wien-vienna.at/index.php?ID=1647

Slow Dance Debate @Venice Biennale 2011 . Art Format debating on Emergencies, by Biennalist by Thierry Geoffroy / Colonel : Artist

Biennalist :

Biennalist is an Art Format commenting on active biennials and managed cultural events through artworks.Biennalist takes the thematics of the biennales and similar events like festivals and conferences seriously, questioning the established structures of the staged art events in order to contribute to the debate, which they wish to generate.

-------------------------------------------

links about Biennalist :

Thierry Geoffroy/Colonel:

en.wikipedia.org/wiki/Thierry_Geoffroy

en.wikipedia.org/wiki/Emergency_Room_(art)

www.emergencyrooms.org/formats.html

www.colonel.dk/

—--Biennale from wikipedia —--

The Venice International Film Festival is part of the Venice Biennale. The famous Golden Lion is awarded to the best film screening at the competition.

Biennale (Italian: [bi.enˈnaːle]), Italian for "biennial" or "every other year", is any event that happens every two years. It is most commonly used within the art world to describe large-scale international contemporary art exhibitions. As such the term was popularised by Venice Biennale, which was first held in 1895. Since the 1990s, the terms "biennale" and "biennial" have been interchangeably used in a more generic way - to signify a large-scale international survey show of contemporary art that recurs at regular intervals but not necessarily biannual (such as triennials, Documenta, Skulptur Projekte Münster).[1] The phrase has also been used for other artistic events, such as the "Biennale de Paris", "Kochi-Muziris Biennale", Berlinale (for the Berlin International Film Festival) and Viennale (for Vienna's international film festival).

Characteristics[edit]

According to author Federica Martini, what is at stake in contemporary biennales is the diplomatic/international relations potential as well as urban regeneration plans. Besides being mainly focused on the present (the “here and now” where the cultural event takes place and their effect of "spectacularisation of the everyday"), because of their site-specificity cultural events may refer back to,[who?] produce or frame the history of the site and communities' collective memory.[2]

The Great Exhibition in The Crystal Palace in Hyde Park, London, in 1851, the first attempt to condense the representation of the world within a unitary exhibition space.

A strong and influent symbol of biennales and of large-scale international exhibitions in general is the Crystal Palace, the gigantic and futuristic London architecture that hosted the Great Exhibition in 1851. According to philosopher Peter Sloterdijk,[3][page needed] the Crystal Palace is the first attempt to condense the representation of the world in a unitary exhibition space, where the main exhibit is society itself in an a-historical, spectacular condition. The Crystal Palace main motives were the affirmation of British economic and national leadership and the creation of moments of spectacle. In this respect, 19th century World fairs provided a visual crystallization of colonial culture and were, at the same time, forerunners of contemporary theme parks.

The Venice Biennale as an archetype[edit]

The structure of the Venice Biennale in 2005 with an international exhibition and the national pavilions.

The Venice Biennale, a periodical large-scale cultural event founded in 1895, served as an archetype of the biennales. Meant to become a World Fair focused on contemporary art, the Venice Biennale used as a pretext the wedding anniversary of the Italian king and followed up to several national exhibitions organised after Italy unification in 1861. The Biennale immediately put forth issues of city marketing, cultural tourism and urban regeneration, as it was meant to reposition Venice on the international cultural map after the crisis due to the end of the Grand Tour model and the weakening of the Venetian school of painting. Furthermore, the Gardens where the Biennale takes place were an abandoned city area that needed to be re-functionalised. In cultural terms, the Biennale was meant to provide on a biennial basis a platform for discussing contemporary art practices that were not represented in fine arts museums at the time. The early Biennale model already included some key points that are still constitutive of large-scale international art exhibitions today: a mix of city marketing, internationalism, gentrification issues and destination culture, and the spectacular, large scale of the event.

Biennials after the 1990s[edit]

The situation of biennials has changed in the contemporary context: while at its origin in 1895 Venice was a unique cultural event, but since the 1990s hundreds of biennials have been organized across the globe. Given the ephemeral and irregular nature of some biennials, there is little consensus on the exact number of biennials in existence at any given time.[citation needed] Furthermore, while Venice was a unique agent in the presentation of contemporary art, since the 1960s several museums devoted to contemporary art are exhibiting the contemporary scene on a regular basis. Another point of difference concerns 19th century internationalism in the arts, that was brought into question by post-colonial debates and criticism of the contemporary art “ethnic marketing”, and also challenged the Venetian and World Fair’s national representation system. As a consequence of this, Eurocentric tendency to implode the whole word in an exhibition space, which characterises both the Crystal Palace and the Venice Biennale, is affected by the expansion of the artistic geographical map to scenes traditionally considered as marginal. The birth of the Havana Biennial in 1984 is widely considered an important counterpoint to the Venetian model for its prioritization of artists working in the Global South and curatorial rejection of the national pavilion model.

International biennales[edit]

In the term's most commonly used context of major recurrent art exhibitions:

Adelaide Biennial of Australian Art, South Australia

Asian Art Biennale, in Taichung, Taiwan (National Taiwan Museum of Fine Arts)

Athens Biennale, in Athens, Greece

Bienal de Arte Paiz, in Guatemala City, Guatemala[4]

Arts in Marrakech (AiM) International Biennale (Arts in Marrakech Festival)

Bamako Encounters, a biennale of photography in Mali

Bat-Yam International Biennale of Landscape Urbanism

Beijing Biennale

Berlin Biennale (contemporary art biennale, to be distinguished from Berlinale, which is a film festival)

Bergen Assembly (triennial for contemporary art in Bergen, Norway)www.bergenassembly.no

Bi-City Biennale of Urbanism\Architecture, in Shenzhen and Hong Kong, China

Bienal de Arte de Ponce in Ponce, Puerto Rico

Biënnale van België, Biennial of Belgium, Belgium

BiennaleOnline Online biennial exhibition of contemporary art from the most promising emerging artists.

Biennial of Hawaii Artists

Biennale de la Biche, the smallest biennale in the world held at deserted island near Guadeloupe, French overseas region[5][6]

Biwako Biennale [ja], in Shiga, Japan

La Biennale de Montreal

Biennale of Luanda : Pan-African Forum for the Culture of Peace,[7] Angola

Boom Festival, international music and culture festival in Idanha-a-Nova, Portugal

Bucharest Biennale in Bucharest, Romania

Bushwick Biennial, in Bushwick, Brooklyn, New York

Canakkale Biennial, in Canakkale, Turkey

Cerveira International Art Biennial, Vila Nova de Cerveira, Portugal [8]

Changwon Sculpture Biennale in Changwon, South Korea

Dakar Biennale, also called Dak'Art, biennale in Dakar, Senegal

Documenta, contemporary art exhibition held every five years in Kassel, Germany

Estuaire (biennale), biennale in Nantes and Saint-Nazaire, France

EVA International, biennial in Limerick, Republic of Ireland

Göteborg International Biennial for Contemporary Art, in Gothenburg, Sweden[9]

Greater Taipei Contemporary Art Biennial, in Taipei, Taiwan

Gwangju Biennale, Asia's first and most prestigious contemporary art biennale

Havana biennial, in Havana, Cuba

Helsinki Biennial, in Helsinki, Finland

Herzliya Biennial For Contemporary Art, in Herzliya, Israel

Incheon Women Artists' Biennale, in Incheon, South Korea

Iowa Biennial, in Iowa, USA

Istanbul Biennial, in Istanbul, Turkey

International Roaming Biennial of Tehran, in Tehran and Istanbul

Jakarta Biennale, in Jakarta, Indonesia

Jerusalem Biennale, in Jerusalem, Israel

Jogja Biennale, in Yogyakarta, Indonesia

Karachi Biennale, in Karachi, Pakistan

Keelung Harbor Biennale, in Keelung, Taiwan

Kochi-Muziris Biennale, largest art exhibition in India, in Kochi, Kerala, India

Kortrijk Design Biennale Interieur, in Kortrijk, Belgium

Kobe Biennale, in Japan

Kuandu Biennale, in Taipei, Taiwan

Lagos Biennial, in Lagos, Nigeria[10]

Light Art Biennale Austria, in Austria

Liverpool Biennial, in Liverpool, UK

Lofoten International Art Festival [no] (LIAF), on the Lofoten archipelago, Norway[11]

Manifesta, European Biennale of contemporary art in different European cities

Mediations Biennale, in Poznań, Poland

Melbourne International Biennial 1999

Mediterranean Biennale in Sakhnin 2013

MOMENTA Biennale de l'image [fr] (formerly known as Le Mois de la Photo à Montréal), in Montreal, Canada

MOMENTUM [no], in Moss, Norway[12]

Moscow Biennale, in Moscow, Russia

Munich Biennale, new opera and music-theatre in even-numbered years

Mykonos Biennale

Nakanojo Biennale[13]

NGV Triennial, contemporary art exhibition held every three years at the National Gallery of Victoria, Melbourne, Australia

October Salon – Belgrade Biennale [sr], organised by the Cultural Center of Belgrade [sr], in Belgrade, Serbia[14]

OSTEN Biennial of Drawing Skopje, North Macedonia[15]

Biennale de Paris

Riga International Biennial of Contemporary Art (RIBOCA), in Riga, Latvia[16]

São Paulo Art Biennial, in São Paulo, Brazil

SCAPE Public Art Christchurch Biennial in Christchurch, New Zealand[17]

Prospect New Orleans

Seoul Biennale of Architecture and Urbanism

Sequences, in Reykjavík, Iceland[18]

Shanghai Biennale

Sharjah Biennale, in Sharjah, UAE

Singapore Biennale, held in various locations across the city-state island of Singapore

Screen City Biennial, in Stavanger, Norway

Biennale of Sydney

Taipei Biennale, in Taipei, Taiwan

Taiwan Arts Biennale, in Taichung, Taiwan (National Taiwan Museum of Fine Arts)

Taiwan Film Biennale, in Hammer Museum, Los Angeles, U.S.A.

Thessaloniki Biennale of Contemporary Art [el], in Thessaloniki, Greece[19]

Dream city, produced by ART Rue Association in Tunisia

Vancouver Biennale

Visayas Islands Visual Arts Exhibition and Conference (VIVA ExCon) in the Philippines [20]

Venice Biennale, in Venice, Italy, which includes:

Venice Biennale of Contemporary Art

Venice Biennale of Architecture

Venice Film Festival

Vladivostok biennale of Visual Arts, in Vladivostok, Russia

Whitney Biennial, hosted by the Whitney Museum of American Art, in New York City, NY, USA

Web Biennial, produced with teams from Athens, Berlin and Istanbul.

West Africa Architecture Biennale,[21] Virtual in Lagos, Nigeria.

WRO Biennale, in Wrocław, Poland[22]

Music Biennale Zagreb

[SHIFT:ibpcpa] The International Biennale of Performance, Collaborative and Participatory Arts, Nomadic, International, Scotland, UK.

—---Venice Biennale from wikipedia —

The Venice Biennale (/ˌbiːɛˈnɑːleɪ, -li/; Italian: La Biennale di Venezia) is an international cultural exhibition hosted annually in Venice, Italy by the Biennale Foundation.[2][3][4] The biennale has been organised every year since 1895, which makes it the oldest of its kind. The main exhibition held in Castello, in the halls of the Arsenale and Biennale Gardens, alternates between art and architecture (hence the name biennale; biennial).[5][6][7] The other events hosted by the Foundation—spanning theatre, music, and dance—are held annually in various parts of Venice, whereas the Venice Film Festival takes place at the Lido.[8]

Organization[edit]

Art Biennale

International Art Exhibition

1895

Even-numbered years (since 2022)

Venice Biennale of Architecture

International Architecture Exhibition

1980

Odd-numbered years (since 2021)

Biennale Musica

International Festival of Contemporary Music

1930

Annually (Sep/Oct)

Biennale Teatro

International Theatre Festival

1934

Annually (Jul/Aug)

Venice Film Festival

Venice International Film Festival

1932

Annually (Aug/Sep)

Venice Dance Biennale

International Festival of Contemporary Dance

1999

Annually (June; biennially 2010–16)

International Kids' Carnival

2009

Annually (during Carnevale)

History

1895–1947

On April 19, 1893, the Venetian City Council passed a resolution to set up an biennial exhibition of Italian Art ("Esposizione biennale artistica nazionale") to celebrate the silver anniversary of King Umberto I and Margherita of Savoy.[11]

A year later, the council decreed "to adopt a 'by invitation' system; to reserve a section of the Exhibition for foreign artists too; to admit works by uninvited Italian artists, as selected by a jury."[12]

The first Biennale, "I Esposizione Internazionale d'Arte della Città di Venezia (1st International Art Exhibition of the City of Venice)" (although originally scheduled for April 22, 1894) was opened on April 30, 1895, by the Italian King and Queen, Umberto I and Margherita di Savoia. The first exhibition was seen by 224,000 visitors.

The event became increasingly international in the first decades of the 20th century: from 1907 on, several countries installed national pavilions at the exhibition, with the first being from Belgium. In 1910 the first internationally well-known artists were displayed: a room dedicated to Gustav Klimt, a one-man show for Renoir, a retrospective of Courbet. A work by Picasso "Family of Saltimbanques" was removed from the Spanish salon in the central Palazzo because it was feared that its novelty might shock the public. By 1914 seven pavilions had been established: Belgium (1907), Hungary (1909), Germany (1909), Great Britain (1909), France (1912), and Russia (1914).

During World War I, the 1916 and 1918 events were cancelled.[13] In 1920 the post of mayor of Venice and president of the Biennale was split. The new secretary general, Vittorio Pica brought about the first presence of avant-garde art, notably Impressionists and Post-Impressionists.

1922 saw an exhibition of sculpture by African artists. Between the two World Wars, many important modern artists had their work exhibited there. In 1928 the Istituto Storico d'Arte Contemporanea (Historical Institute of Contemporary Art) opened, which was the first nucleus of archival collections of the Biennale. In 1930 its name was changed into Historical Archive of Contemporary Art.

In 1930, the Biennale was transformed into an Ente Autonomo (Autonomous Board) by Royal Decree with law no. 33 of 13-1-1930. Subsequently, the control of the Biennale passed from the Venice city council to the national Fascist government under Benito Mussolini. This brought on a restructuring, an associated financial boost, as well as a new president, Count Giuseppe Volpi di Misurata. Three entirely new events were established, including the Biennale Musica in 1930, also referred to as International Festival of Contemporary Music; the Venice Film Festival in 1932, which they claim as the first film festival in history,[14] also referred to as Venice International Film Festival; and the Biennale Theatro in 1934, also referred to as International Theatre Festival.

In 1933 the Biennale organized an exhibition of Italian art abroad. From 1938, Grand Prizes were awarded in the art exhibition section.

During World War II, the activities of the Biennale were interrupted: 1942 saw the last edition of the events. The Film Festival restarted in 1946, the Music and Theatre festivals were resumed in 1947, and the Art Exhibition in 1948.[15]

1948–1973[edit]

The Art Biennale was resumed in 1948 with a major exhibition of a recapitulatory nature. The Secretary General, art historian Rodolfo Pallucchini, started with the Impressionists and many protagonists of contemporary art including Chagall, Klee, Braque, Delvaux, Ensor, and Magritte, as well as a retrospective of Picasso's work. Peggy Guggenheim was invited to exhibit her collection, later to be permanently housed at Ca' Venier dei Leoni.

1949 saw the beginning of renewed attention to avant-garde movements in European—and later worldwide—movements in contemporary art. Abstract expressionism was introduced in the 1950s, and the Biennale is credited with importing Pop Art into the canon of art history by awarding the top prize to Robert Rauschenberg in 1964.[16] From 1948 to 1972, Italian architect Carlo Scarpa did a series of remarkable interventions in the Biennale's exhibition spaces.

In 1954 the island San Giorgio Maggiore provided the venue for the first Japanese Noh theatre shows in Europe. 1956 saw the selection of films following an artistic selection and no longer based upon the designation of the participating country. The 1957 Golden Lion went to Satyajit Ray's Aparajito which introduced Indian cinema to the West.

1962 included Arte Informale at the Art Exhibition with Jean Fautrier, Hans Hartung, Emilio Vedova, and Pietro Consagra. The 1964 Art Exhibition introduced continental Europe to Pop Art (The Independent Group had been founded in Britain in 1952). The American Robert Rauschenberg was the first American artist to win the Gran Premio, and the youngest to date.

The student protests of 1968 also marked a crisis for the Biennale. Student protests hindered the opening of the Biennale. A resulting period of institutional changes opened and ending with a new Statute in 1973. In 1969, following the protests, the Grand Prizes were abandoned. These resumed in 1980 for the Mostra del Cinema and in 1986 for the Art Exhibition.[17]

In 1972, for the first time, a theme was adopted by the Biennale, called "Opera o comportamento" ("Work or Behaviour").

Starting from 1973 the Music Festival was no longer held annually. During the year in which the Mostra del Cinema was not held, there was a series of "Giornate del cinema italiano" (Days of Italian Cinema) promoted by sectorial bodies in campo Santa Margherita, in Venice.[18]

1974–1998[edit]

1974 saw the start of the four-year presidency of Carlo Ripa di Meana. The International Art Exhibition was not held (until it was resumed in 1976). Theatre and cinema events were held in October 1974 and 1975 under the title Libertà per il Cile (Freedom for Chile)—a major cultural protest against the dictatorship of Augusto Pinochet.

On 15 November 1977, the so-called Dissident Biennale (in reference to the dissident movement in the USSR) opened. Because of the ensuing controversies within the Italian left wing parties, president Ripa di Meana resigned at the end of the year.[19]

In 1979 the new presidency of Giuseppe Galasso (1979-1982) began. The principle was laid down whereby each of the artistic sectors was to have a permanent director to organise its activity.

In 1980, the Architecture section of the Biennale was set up. The director, Paolo Portoghesi, opened the Corderie dell'Arsenale to the public for the first time. At the Mostra del Cinema, the awards were brought back into being (between 1969 and 1979, the editions were non-competitive). In 1980, Achille Bonito Oliva and Harald Szeemann introduced "Aperto", a section of the exhibition designed to explore emerging art. Italian art historian Giovanni Carandente directed the 1988 and 1990 editions. A three-year gap was left afterwards to make sure that the 1995 edition would coincide with the 100th anniversary of the Biennale.[13]

The 1993 edition was directed by Achille Bonito Oliva. In 1995, Jean Clair was appointed to be the Biennale's first non-Italian director of visual arts[20] while Germano Celant served as director in 1997.

For the Centenary in 1995, the Biennale promoted events in every sector of its activity: the 34th Festival del Teatro, the 46th art exhibition, the 46th Festival di Musica, the 52nd Mostra del Cinema.[21]

1999–present[edit]

In 1999 and 2001, Harald Szeemann directed two editions in a row (48th & 49th) bringing in a larger representation of artists from Asia and Eastern Europe and more young artists than usual and expanded the show into several newly restored spaces of the Arsenale.

In 1999 a new sector was created for live shows: DMT (Dance Music Theatre).

The 50th edition, 2003, directed by Francesco Bonami, had a record number of seven co-curators involved, including Hans Ulrich Obrist, Catherine David, Igor Zabel, Hou Hanru and Massimiliano Gioni.

The 51st edition of the Biennale opened in June 2005, curated, for the first time by two women, Maria de Corral and Rosa Martinez. De Corral organized "The Experience of Art" which included 41 artists, from past masters to younger figures. Rosa Martinez took over the Arsenale with "Always a Little Further." Drawing on "the myth of the romantic traveler" her exhibition involved 49 artists, ranging from the elegant to the profane.

In 2007, Robert Storr became the first director from the United States to curate the Biennale (the 52nd), with a show entitled Think with the Senses – Feel with the Mind. Art in the Present Tense.

Swedish curator Daniel Birnbaum was artistic director of the 2009 edition entitled "Fare Mondi // Making Worlds".

The 2011 edition was curated by Swiss curator Bice Curiger entitled "ILLUMInazioni – ILLUMInations".

The Biennale in 2013 was curated by the Italian Massimiliano Gioni. His title and theme, Il Palazzo Enciclopedico / The Encyclopedic Palace, was adopted from an architectural model by the self-taught Italian-American artist Marino Auriti. Auriti's work, The Encyclopedic Palace of the World was lent by the American Folk Art Museum and exhibited in the first room of the Arsenale for the duration of the biennale. For Gioni, Auriti's work, "meant to house all worldly knowledge, bringing together the greatest discoveries of the human race, from the wheel to the satellite," provided an analogous figure for the "biennale model itself...based on the impossible desire to concentrate the infinite worlds of contemporary art in a single place: a task that now seems as dizzyingly absurd as Auriti's dream."[22]

Curator Okwui Enwezor was responsible for the 2015 edition.[23] He was the first African-born curator of the biennial. As a catalyst for imagining different ways of imagining multiple desires and futures Enwezor commissioned special projects and programs throughout the Biennale in the Giardini. This included a Creative Time Summit, e-flux journal's SUPERCOMMUNITY, Gulf Labor Coalition, The Invisible Borders Trans-African Project and Abounaddara.[24][25]

The 2017 Biennale, titled Viva Arte Viva, was directed by French curator Christine Macel who called it an "exhibition inspired by humanism".[26] German artist Franz Erhard Walter won the Golden Lion for best artist, while Carolee Schneemann was awarded a posthumous Golden Lion for Lifetime Achievement.[27]

The 2019 Biennale, titled May You Live In Interesting Times, was directed by American-born curator Ralph Rugoff.[28]

The 2022 edition was curated by Italian curator Cecilia Alemani entitled "The Milk of Dreams" after a book by British-born Mexican surrealist painter Leonora Carrington.[29]

The Biennale has an attendance today of over 500,000 visitors.[30][31][32]

Role in the art market[edit]

When the Venice Biennale was founded in 1895, one of its main goals was to establish a new market for contemporary art. Between 1942 and 1968 a sales office assisted artists in finding clients and selling their work,[33] a service for which it charged 10% commission. Sales remained an intrinsic part of the biennale until 1968, when a sales ban was enacted. An important practical reason why the focus on non-commodities has failed to decouple Venice from the market is that the biennale itself lacks the funds to produce, ship and install these large-scale works. Therefore, the financial involvement of dealers is widely regarded as indispensable;[16] as they regularly front the funding for production of ambitious projects.[34] Furthermore, every other year the Venice Biennale coincides with nearby Art Basel, the world's prime commercial fair for modern and contemporary art. Numerous galleries with artists on show in Venice usually bring work by the same artists to Basel.[35]

Central Pavilion and Arsenale[edit]

The formal Biennale is based at a park, the Giardini. The Giardini includes a large exhibition hall that houses a themed exhibition curated by the Biennale's director.

Initiated in 1980, the Aperto began as a fringe event for younger artists and artists of a national origin not represented by the permanent national pavilions. This is usually staged in the Arsenale and has become part of the formal biennale programme. In 1995 there was no Aperto so a number of participating countries hired venues to show exhibitions of emerging artists. From 1999, both the international exhibition and the Aperto were held as one exhibition, held both at the Central Pavilion and the Arsenale. Also in 1999, a $1 million renovation transformed the Arsenale area into a cluster of renovated shipyards, sheds and warehouses, more than doubling the Arsenale's exhibition space of previous years.[36]

A special edition of the 54th Biennale was held at Padiglione Italia of Torino Esposizioni – Sala Nervi (December 2011 – February 2012) for the 150th Anniversary of Italian Unification. The event was directed by Vittorio Sgarbi.[37]

National pavilions[edit]

Main article: National pavilions at the Venice Biennale

The Giardini houses 30 permanent national pavilions.[13] Alongside the Central Pavilion, built in 1894 and later restructured and extended several times, the Giardini are occupied by a further 29 pavilions built at different periods by the various countries participating in the Biennale. The first nation to build a pavilion was Belgium in 1907, followed by Germany, Britain and Hungary in 1909.[13] The pavilions are the property of the individual countries and are managed by their ministries of culture.[38]

Countries not owning a pavilion in the Giardini are exhibited in other venues across Venice. The number of countries represented is still growing. In 2005, China was showing for the first time, followed by the African Pavilion and Mexico (2007), the United Arab Emirates (2009), and India (2011).[39]

The assignment of the permanent pavilions was largely dictated by the international politics of the 1930s and the Cold War. There is no single format to how each country manages their pavilion, established and emerging countries represented at the biennial maintain and fund their pavilions in different ways.[38] While pavilions are usually government-funded, private money plays an increasingly large role; in 2015, the pavilions of Iraq, Ukraine and Syria were completely privately funded.[40] The pavilion for Great Britain is always managed by the British Council[41] while the United States assigns the responsibility to a public gallery chosen by the Department of State which, since 1985, has been the Peggy Guggenheim Collection.[42] The countries at the Arsenale that request a temporary exhibition space pay a hire fee per square meter.[38]

In 2011, the countries were Albania, Andorra, Argentina, Australia, Austria, Bangladesh, Belarus, Belgium, Brazil, Bulgaria, Canada, Chile, China, Congo, Costa Rica, Croatia, Cuba, Cyprus, Czechia and Slovakia, Denmark, Egypt, Estonia, Finland, France, Georgia, Germany, Greece, Haiti, Hungary, Iceland, India, Iran, Iraq, Ireland, Israel, Italy, Japan, Korea, Latvia, Lithuania, Luxembourg, Macedonia, Mexico, Moldova, Montenegro, Netherlands, New Zealand, Norway, Poland, Portugal, Romania, Russia, San Marino, Saudi Arabia, Serbia, Singapore, Slovenia, South Africa, Spain, Sweden, Switzerland, Syrian Arab Republic, Taiwan, Thailand, Turkey, Ukraine, United Arab Emirates, United Kingdom, United States of America, Uruguay, Venezuela, Wales and Zimbabwe. In addition to this there are two collective pavilions: Central Asia Pavilion and Istituto Italo-Latino Americano. In 2013, eleven new participant countries developed national pavilions for the Biennale: Angola, Bosnia and Herzegowina, the Bahamas, Bahrain, the Ivory Coast, Kosovo, Kuwait, the Maldives, Paraguay, Tuvalu, and the Holy See. In 2015, five new participant countries developed pavilions for the Biennale: Grenada,[43] Republic of Mozambique, Republic of Seychelles, Mauritius and Mongolia. In 2017, three countries participated in the Art Biennale for the first time: Antigua & Barbuda, Kiribati, and Nigeria.[44] In 2019, four countries participated in the Art Biennale for the first time: Ghana, Madagascar, Malaysia, and Pakistan.[45]

As well as the national pavilions there are countless "unofficial pavilions"[46] that spring up every year. In 2009 there were pavilions such as the Gabon Pavilion and a Peckham pavilion. In 2017 The Diaspora Pavilion bought together 19 artists from complex, multinational backgrounds to challenge the prevalence of the nation state at the Biennale.[47]

The Internet Pavilion (Italian: Padiglione Internet) was founded in 2009 as a platform for activists and artists working in new media.[48][49][50] Subsequent editions were held since,[51] 2013,[51] in conjunction with the biennale.[52]

-----

وینسVenetsiya

art umjetnost umění kunst taideτέχνη művészetList ealaínarte māksla menasartiKunst sztuka artăumenie umetnost konstcelfקונסטարվեստincəsənətশিল্প艺术(yìshù)藝術 (yìshù)ხელოვნებაकलाkos duabアートಕಲೆសិល្បៈ미(misul)ສິນລະປະകലकलाအတတ်ပညာकलाකලාවகலைఆర్ట్ศิลปะ آرٹsan'atnghệ thuậtفن (fan)אומנותهنرsanat artist

venice biennale Venezia Venedig biennalen Bienal_de_Venecia Venise Venecia Bienalo Bienal Biënnale Venetië Veneza Μπιενάλε της Βενετίας ヴェネツィア・ビエンナーレ威尼斯双年展 Venedik Bienali Venetsian biennaali Wenecji biennial #venicebiennale #venicebiennial biennalism

Veneziako Venecija Venècia Venetië Veneetsia Venetsia VenedigΒ ενετία Velence Feneyjar Venice Venēcija Venezja Venezia Wenecja VenezaVeneția Venetsiya Benátky Benetke Fenisוועניס Վենետիկ ভেনি স威尼斯威尼斯 ვენეციისવે નિસवेनिसヴェネツィアವೆನಿಸ್베니스வெனிஸ்వెనిస్เวนิซوینس Venetsiya Italy italia

--------key words

headband protest fashion protestfashion artistic intervention performance artformat action installation critical critic critique institutional critic choregraphy scenography

#venicebiennale #biennalist #artformat #biennale #artbiennale #biennial

#BiennaleArte2024 #artformat

Servicewomen Input Data During a Training with the Joint Force Medical Group by Defence Imagery

3

Army and Royal Navy medics input data to a computer during a training package designed to prepare them for a deployment to Afghanistan with the UK Joint Force Medical Group (UK JF Med Gp).

The exercise took place at the Army Medical Services Training Centre (AMSTC), Strensall, York and was designed to simulate the working environments they would encounter in Afghanistan working through a considerable number of scenarios based on real time situations.

Over 250 tri-Service Medical and logistical staff from all over the UK and Germany took part in Mission Specific Training.

----------------------------------------------------------------------------

Photographer: LA(Phot) Stuart Hill

Image 45152188.jpg from www.defenceimages.mod.uk

PICT10 by Ingmar Spijkhoven

2

Model "Trailer Tr10" is build with LEGO® in scale 1:17,5 and motorized using LEGO® Power Functions. It is not build after a specific brand or type of trailer. This build represents the well known typical US style spread or split axle flatbed trailer.

The trailer features: solid axle suspension on all axles, three sets of lights, kingpin, toolboxes, remotely controlled landing gear and parking break, remotely controlled liftable rear axle and many details.

Also can you build it yourself. To do so you can buy the building instructions and check the inventory/parts lists!.

The axle setup of a spread axle trailer is not just randomly picked. It really has a purpose and it all is related to weight. Commonly this axle configuration is mostly found on flatbeds, car haulers and refrigerated trailers and typical for the US.

The more tires means more rubber equals more friction. To reduce the drawback of it when it comes to playability the most rear axle is liftable.

It has an all aluminum floor installed with two nailer strips. So it is outlined with the decks frame which also holds the "winches" and retroreflective strips. From the outline in two rows of Plates, two lines of Tan colored nailers are followed by Black Tiles to represent the trailers main beams. In the middle there is this last strip of Plates as aluminum floor.

Morphin Transformation Through the Ages by Timothy Takemoto

1 1

When Japanese superheroes transform they do not hide their true identity. They have a human identity but it is often no secret. If there is a secret, then their transformation serves to dispel secrecy, demonstrate a continuity, and reveal their true identity.

The transformation of Japanese superheroes often involves a sort of ritual. Heroes strike a specific pose, say a specific and individual trasnsformatory phrase, and or manipulate a symbol such as brandish a special card, or insert a speaking chip into a slot into their belt. Thus, Japanese superheroes transform, ontologically (please see previous post) after manipulating symbols in a codified way. The pose, and invocation of the transformation phrase, the manipulation of a concrete symbol, is a the catalyst for the transformation.

A Typology of the mechanism of Heroic Transformation

The transformation (henshin変身) of Japanese superheroes is precipitated by the first three of the following elements or properies.

1) Transformation Pose

Japanese superheroes strike a pose to transform. Young Japanese boys often imitate these poses. Striking specific poses are popular in Japanese society. Like the "kata" of Noh performers, a "pose" often consists of a specific movement, which freezes, or almost freezes, into a specific bodily position. Japanese strike specified poses when they are having their photographs taken. Japanese baseball players strike specific poses when they come to bat (and not only Ichiro, the one legged stance of Sadaharu Oh is also immediately recognisable). Japanese comedians often have specific poses which draw laughs, such as Beat Takeshi's imitation of the attire of Nadia Comăneci , called the “Komanecchi" pose. Imagine Clark Kent, putting one fist to his chest and his other pointing up into the air.

2) Transformation Phrase

This phrase often designates the process of transformation, so the word "transform" (henshin変身) is commonly heard. Similarly, in the Tomika Rescue Fire series members all say "suits on” (chaku-sou) which is a name for the transformation itself. However, transformatory phrases are often individual and designate the being into which the hero is about to become. Thus the transformatory phrase is often sort of a self-naming. Imagine Clark Kent saying "Transform (me into) Superman."

3) Transformation Symbolic Artefact

Kamen Riders and the Tomika Rescue force used magnetic cards swiped into a reader on their belts. The Tomika Rescue fire heroes use a special megaphone which on hearing the transformatory command (2) above. Super Sentai Go-Onger heroes insert a small electronic box that speaks certain phrases (called an "engine soul") which are also inserted into their belts. These same devices are used to transform their weapons and vehicles. These objects are signs comprising a physical signifying substrate and a significant, often linguistic, meaning.

Taken together, imagine that for Clark Kent to transform into Superman, if he were Japanese, he would have to take out and present a Superman “S” sign, while performing a Superman salute, while shouting “Transform, Superman.”

4) Putting on a Super Suit

The use of symbols immediately preceding transformation into a hero is shared by Western superheroes in that Western superheroes generally don a special costume. Batman is the "Caped Crusader." Clark Kent would be a strange sort of superhero without his Superman suit. A change in appearance is de rigueur for transformation into a superhero, Western style. Japanese superheroes change their suits too. However, this super-suiting-up, is the result of the transformation rather than its catalyst. In Japan, symbolic manipulations (posing, shouting, manipulating symbols) give rise to the change in appearance, rather than the change in appearance giving rise to the change to super-hero status.

Precidents

Japanese heroes use of symbols prior to transformation is nothing new. It is also a characteristic of the immensely popular Japanese "period dramas," viewed by adults, such as "Mitokoumon," "Touyama no Kin-san" and "MomoTaroZamurai." In all of these and more, just before the climatic fight or denouement, the heroes undergo a transformation precipitated by the manipulation and presentation of symbols.

Mitokoumon appears to be a harmless old man wandering the country with his companions. At crucial points in the narrative however, he takes out his medicine chest (!well he is old) and points to the seal thereupon, exclaiming “Don't you see this seal!" ("konomondokoro ga me ni hairanu ka"この紋所が目に入らぬかぁ) The seal in question is that of the Japanese Shogun family, indicating that the humble old man is in fact the son of a Shogun. Mitokoumon and his entourage then proceed to fight and dispatch a multitude of enemies with their swords.

Momotaro Samurai is unassuming up to immediately prior to the sword-fighting scene where he strikes a pose and announces his identity with a sort of poem about his origins. It transpires that he is in fact, like Mitokoumon, related to a feudal lord. His enemies quake at his name before Momotaro dispatches them with splendid bloodless swordsmanship, and heavy handed music (itself another feature of this genre).

Touyama no Kin-san, another wandering would-be-harmless, but this time a playboy, performs a double transition. Immediately prior to cutting up all but the most powerful of his enemies, he announces himself by showing his tattoos of a cherry blossom snowstorm. At the very end of the same episode however, when the leaders of the baddies kneel to receive judgement from the local feudal lord (?), the feudal lord bears his right shoulder exclaiming "Don't say you don't remember this cherry blossom," (この桜吹雪の刺青に見覚えがねえといわせねえぜ Kono sakura fubuki ni mioboe ga nee to iwasenee ze) at which point the baddies realise that he is none other than the "playboy" that dispatched their minions earlier with his sword, and that their fate is also sealed.

These traditional period drama transformations are of the epistemological type popular in the West. These transformations are not ontological. The swordsmen are no more powerful as a result of their transformation. The transformation of Japanese period play heroes effects only what is known about them. However, in complete opposition to the cape wearing of the Caped Crusader, and the other super suits of Western superheroes, the transformation Japanese superheroes is always carried out in full view, and the symbols they use serve not to hide a secret identity but to inform enemies of their true identity, and to demonstrate its continuity.

Transformations preceded by Self-Referential Symbols in the Real Word.

Finally, in the real world, Japanese Samurai warriors were required to state their name before attacking their enemies. Before drawing their sword they said something like "I am Tanaka, a warrior retained by the enemy of your leader, Suzuki and I hereby challenge attack you." While not preceding a transformation Japanese Yakuza were required to go and state their name, in a ritual self naming (knees bent, palm outstretch) to the heads of the Yakuza in the towns through which they pass. The self-naming of “Tora san” at the beginning of the Otoko wa tsurai yo (男はつらいよ, "It's tough being a man") is related to that tradition. While again there is no transformation, Japanese businessmen to this day get down to business after first manipulating their special symbol, their "meishi" or business card.

By Way of Conclusion

I am not at all sure what is going on, but from a structuralist perspective, the differences and similarities with Western heroes and their transformations seem to be systematic. Further in conformance with the Takemoto theory, I suggest that there is a topological shift in the visual-symbolic plane: Japanese superheroes use words and symbols to transform their appearance. Western superheroes use changes of appearance to transform their status and people’s perceptions of who there are.

Be specific. by Luie D

3

Hickory us a puca, meaning that he's a kind of fae. You know how if you dont get real specific with your requests, fae will fuck your life up?

This applies to mundane situations too.

This was actually sketched by my boyfriend, and rendered by me. check his art out here! (he posts nsfw content so shield ya eyes if thats not ya thing!)

twitter.com/aTiredFox

Prince Hall 157th. Grand Communication Most Worshipful Prince Hall Grand Lodge Free and Accepted Masons by antefixus21

Grand Worshipful Matron Joan Downes (OES PHA) honouring the good work done by M.W.Bro. Charles Arthur Downes.

Members of the Order are aged 18 and older; men must be Master Masons and women must have specific relationships with Masons. Originally, a woman would have to be the daughter, widow, wife, sister, or mother of a master Mason, but the Order now allows other relatives[2] as well as allowing Job's Daughters, Rainbow Girls, Members of the Organization of Triangles (NY only) and members of the Constellation of Junior Stars (NY only) to become members when of age.

The Order was created by Rob Morris in 1850 when he was teaching at the Eureka Masonic College in Richland, Mississippi. While confined by illness, he set down the principles of the order in his Rosary of the Eastern Star. By 1855, he had organized a "Supreme Constellation" in New York, which chartered chapters throughout the United States.

In 1866, Dr. Morris started working with Robert Macoy, and handed the Order over to him while Morris was traveling in the Holy Land. Macoy organized the current system of Chapters, and modified Dr. Morris' Rosary into a Ritual.

On December 1, 1874, Queen Esther Chapter No. 1 became the first Prince Hall Affiliatechapter of the Order of the Eastern Star when it was established in Washington, D.C. by Thornton Andrew Jackson.[3]

The "General Grand Chapter" was formed in Indianapolis, Indiana on November 6, 1876. Committees formed at that time created the Ritual of the Order of the Eastern Star in more or less its current form.[4]

The emblem of the Order is a five-pointed star with the white ray of the star pointing downwards towards the manger. In the Chapter room, the downward-pointing white ray points to the West. The character-building lessons taught in the Order are stories inspired by Biblical figures:

Adah (Jephthah's daughter, from the Book of Judges)

Ruth, the widow from the Book of Ruth

Esther, the wife from the Book of Esther

Martha, sister of Mary and Lazarus, from the Gospel of Luke and the Gospel of John

Electa (the "elect lady" from II John), the mother

EditWatch this pageRead in another language

Order of the Eastern Star

General Grand Chapter logo

The Order of the Eastern Star is a Freemasonicappendant body open to both men and women. It was established in 1850 by lawyer and educator Rob Morris, a noted Freemason. The order is based on teachings from the Bible,[1] but is open to people of all religious beliefs. It has approximately 10,000 chapters in twenty countries and approximately 500,000 members under its General Grand Chapter.

Members of the Order are aged 18 and older; men must be Master Masons and women must have specific relationships with Masons. Originally, a woman would have to be the daughter, widow, wife, sister, or mother of a master Mason, but the Order now allows other relatives[2] as well as allowing Job's Daughters, Rainbow Girls, Members of the Organization of Triangles (NY only) and members of the Constellation of Junior Stars (NY only) to become members when of age.

Contents

HistoryEdit

The Order was created by Rob Morris in 1850 when he was teaching at the Eureka Masonic College in Richland, Mississippi. While confined by illness, he set down the principles of the order in his Rosary of the Eastern Star. By 1855, he had organized a "Supreme Constellation" in New York, which chartered chapters throughout the United States.

In 1866, Dr. Morris started working with Robert Macoy, and handed the Order over to him while Morris was traveling in the Holy Land. Macoy organized the current system of Chapters, and modified Dr. Morris' Rosary into a Ritual.

On December 1, 1874, Queen Esther Chapter No. 1 became the first Prince Hall Affiliatechapter of the Order of the Eastern Star when it was established in Washington, D.C. by Thornton Andrew Jackson.[3]

The "General Grand Chapter" was formed in Indianapolis, Indiana on November 6, 1876. Committees formed at that time created the Ritual of the Order of the Eastern Star in more or less its current form.[4]

Emblem and heroinesEdit

The emblem of the Order is a five-pointed star with the white ray of the star pointing downwards towards the manger. In the Chapter room, the downward-pointing white ray points to the West. The character-building lessons taught in the Order are stories inspired by Biblical figures:

Adah (Jephthah's daughter, from the Book of Judges)

Ruth, the widow from the Book of Ruth

Esther, the wife from the Book of Esther

Martha, sister of Mary and Lazarus, from the Gospel of Luke and the Gospel of John

Electa (the "elect lady" from II John), the mother

OfficersEdit

Officers representing the heroines of the order sit around the altar in the center of the chapter room.

Eastern Star meeting room

There are 18 main officers in a full chapter:

Worthy Matron – presiding officer

Worthy Patron – a Master Mason who provides general supervision

Associate Matron – assumes the duties of the Worthy Matron in the absence of that officer

Associate Patron – assumes the duties of the Worthy Patron in the absence of that officer

Secretary – takes care of all correspondence and minutes

Treasurer – takes care of monies of the Chapter

Conductress – Leads visitors and initiations.

Associate Conductress – Prepares candidates for initiation, assists the conductress with introductions and handles the ballot box.

Chaplain – leads the Chapter in prayer

Marshal – presents the Flag and leads in all ceremonies

Organist – provides music for the meetings

Adah – Shares the lesson of Duty of Obedience to the will of God

Ruth – Shares the lesson of Honor and Justice

Esther – Shares the lesson of Loyalty to Family and Friends

Martha – Shares the lesson of Faith and Trust in God and Everlasting Life

Electa – Shares the lesson of Charity and Hospitality

Warder – Sits next to the door inside the meeting room, to make sure those that enter the chapter room are members of the Order.

Sentinel – Sits next to the door outside the chapter room, to make sure those that wish to enter are members of the Order.

Traditionally, a woman who is elected Associate Conductress will be elected to Conductress the following year, then the next year Associate Matron, and then next year as Worthy Matron. A man elected Associate Patron will usually be elected Worthy Patron the following year. Usually the woman who is elected to become Associate Matron will let it be known who she wishes to be her Associate Patron, so the next year they will both go to the East together as Worthy Matron and Worthy Patron. There is no male counterpart to the Conductress and Associate Conductress. Only women are allowed to be Matrons, Conductresses, and the Star Points (Adah, Ruth, etc.) and only men can be Patrons.

Once a member has served a term as Worthy Matron or Worthy Patron, they may use the post-nominal letters, PM or PP respectively.

HeadquartersEdit

The International Temple in Washington, D.C.

Main article: International Temple

The General Grand Chapter headquarters, the International Temple, is located in the Dupont Circleneighborhood of Washington, D.C., in the former Perry Belmont Mansion. The mansion was built in 1909 for the purpose of entertaining the guests of Perry Belmont. This included Britain's Prince of Wales in 1919. General Grand Chapter purchased the building in 1935. The secretary of General Grand Chapter lives there while serving his or her term of office. The mansion features works of art from around the world, most of which were given as gifts from various international Eastern Star chapters.

CharitiesEdit

The Order has a charitable foundation[5] and from 1986-2001 contributed $513,147 to Alzheimer's disease research, juvenile diabetes research, and juvenile asthma research. It also provides bursaries to students of theology and religious music, as well as other scholarships that differ by jurisdiction. In 2000 over $83,000 was donated. Many jurisdictions support a Masonic and/or Eastern Star retirement center or nursing home for older members; some homes are also open to the public. The Elizabeth Bentley OES Scholarship Fund was started in 1947.[6][7]

Eureka Masonic College, also known as The Little Red Schoolhouse, birthplace of the Order of the Eastern Star

Signage at the Order of the Eastern Star birthplace, the Little Red Schoolhouse

Notable membersEdit

Clara Barton[8]

J. Howell Flournoy[9]

Eva McGown[10]

James Peyton Smith[11]

Lee Emmett Thomas[12]

Laura Ingalls Wilder[13]

H. L. Willis[14]

Tags specific

View allAll Photos Tagged specific