Thursday, 31 October 2013

MOVEMBER 2013

“Everything I do from now on, I’ll have a mustache. I can promise you that. I don’t care who I have to convince. If you see me with a mustache in a movie or on stage in the future, you’ll know that I pitched the idea.” - Ty Burrell
 

Tomorrow, the first day of November begins the “Movember” campaign, which encourages men to grow moustaches for the month in order to raise funds and awareness for men’s health. This has helped raise the profile of prostate cancer and encourages men to see their general practitioner and get tested for prostate cancer. Statistics such as “one in eight Australian men will develop prostate cancer in their lifetime” provide an impetus for men to be aware of the disease and do their utmost to get screened and be treated at an early stage fi they need to be.
 

Of course, prostate disease is not the only reason for Movember. Testicular cancer, mental and health issues affect men in high numbers and these diseases also are highlighted during the month, with an emphasis on diagnosis, treatment and raising of funds for research. Movember challenges men to grow a moustache for the 30-days of November, thereby changing their appearance and the face of men’s health.
 

In October Mo Bros sign up at www.movember.com, and on the 1st of November with a clean-shaven face start their Mo growing journey. Then for the entire month, these men known as “Mo Bros”, effectively become walking, talking billboards for 30 days. Through their mustache growing efforts they raise awareness for the often ignored issues of men’s health, by prompting conversations wherever they go.
 

Another crucial part of being a Mo Bro is to raise funds for men’s health. Men donate their face, and much like taking part in a run or a walk for charity, ask their family and friends to sponsor their efforts. Movember’s not just for men. The women of Movember are known as “Mo Sistas”. They play a vital role in the success of Movember by supporting and encouraging the men in their life to get involved. Mo Sistas also get involved by signing up at www.movember.com, and participate by raising funds and awareness themselves. Essentially, Mo Sistas do everything that Mo Bros do, without a mustache.
 

Since its humble beginnings in 2003 in Melbourne, Australia, Movember has grown to become a truly global movement inspiring more than 3 million Mo Bros and Mo Sistas to participate across 21 countries worldwide. In 2012, over 1.1 million people around the world joined the movement, raising AUS $141.5 million.

Wednesday, 30 October 2013

HALLOWEEN TRADITIONS

“It’s said that All Hallows’ Eve is one of the nights when the veil between the worlds is thin - and whether you believe in such things or not, those roaming spirits probably believe in you, or at least acknowledge your existence, considering that it used to be their own. Even the air feels different on Halloween, autumn-crisp and bright.” - Erin Morgenstern
 

Tomorrow is Halloween, which is the last night of the Celtic year and is the night associated with witchcraft, fairies, elves and wicked spirits.  In countries where the Celtic influence is strong, customs surrounding Halloween are still current and relate to pagan rituals celebrating the beginning of the Winter cycle.  Tales of witches and ghosts are told, bonfires are lit, fortune-telling and mumming are practiced.  Masquerading is the order of the night, making of jack-o-lanterns and the playing of games pass the hours pleasantly. Bobbing for apples in a tub of water is an age-old custom.  These pagan practices have been incorporated into the Christian tradition through association with All Saints’ Day on November the first.
 

The seasonal association of the apple with Halloween goes back even to Roman times.  November 1st was the time when the Romans celebrated Pomona’s festival.  She was the goddess of orchards and ripe maturity.  Her festival was the time to rejoice in the fruits of the season and also the time to open up the Summer stores for Winter use.  In Celtic tradition the apple was the fruit of the Silver Bough of the Otherworld and symbolised love, fertility, wisdom and divination. The hazel was a sacred Celtic tree and the hazelnut symbolised wisdom, peace and love. A hazel tree grew by the sacred pool of Avalon and was described as the Tree of Life.
 

As Halloween is the night when witches and evil spirits, the souls of the dead and wicked fairy folk roam the earth, numerous superstitions surround the night and have as a characteristic and apotropaic or protective function.  The fire on the household hearth should on no account be left to die on this night, else evil spirits will descend down the chimney.  Bonfires were lit on hilltops to drive off witches.  Purification by fire ordained that people jumped over the flames, in some parts even cattle driven through the embers.  In some parts many an unfortunate old woman was burnt in these fires because she was suspected to be a witch.  The fires of purification were called Samhnagan.  Often, food offerings were left out for the fairies on this night.  Travelling was to be avoided at all costs as one could be led astray by the spirits and fairies.  If one had to go out, pieces of iron or cold steel were carried on one’s person as a repellent against witchcraft.
            Hey how for Hallow E’en
            A’ the witches tae be seen
            Some in black and some in green
            Hey how for Hallow E’en.

Other traditions surrounding Samhain (i.e. November 1st and beginning of Winter), involved the reversal of order and normal values, the reign of chaos.  This involved deriding figures of authority, hurling abuse and cabbages at notable people, playing tricks and practical jokes on friends and relatives.  Parties of “guisers” went around from house to house collecting apples, nuts or money while riding a hobby horse or carrying a horse’s head.  The association of the horse with this festival may go back to the ancient Roman festival of the October Horse, the last of the harvest feasts.  Such customs are still very active in some countries, especially the USA, where Halloween has been revived with vigour, no doubt because of its appeal but also because of commercial potential.
 

It was customary at this time of dying vegetation and the fall of the year to decorate houses with evergreens such as holly, fir or mistletoe.  This harks back to druidic tradition, which ritualised Autumn’s passage into Winter, the evergreen being a reminder that all was not lost, and life went on, ever vigilant of the return of Spring.  Pliny records a Druidic ritual where the mistletoe was cut with a golden sickle, to fall onto a white cloak and not allowed to touch the ground.  Two white bulls were sacrificed and a feast held.  The ritual sacrifice and slaughter of animals at this time was also seen in Gaul and Teutonic lands.  It was as much a Winter feast and laying in of Winter stores as it was also a killing of animals to conserve the meagre fodder during the harsh Winter months.
 

In even older times, human sacrifice was practised and this was to appease the Winter gods and to ensure the return of Spring and bring fertility.  The Welsh festival of the Black Sow held at this time is a vestige of the human sacrifice rituals.  The whole village ran down a hillside as fast as each could, shouting all the while: “Black Sow take the hindermost!”. The last person down the hill was the victim to be claimed by the Black Sow, the spirit of evil, cold and death.
 

Samhain was also a time of peace and all forms of violence, warring and fighting being suspended.  No divorces were allowed, making it therefore a time for celebrating marriages.  This also made it a time of the year when all sorts of love oracles were performed. A form of love divination was practised in Scotland and Northern England with hazelnuts on this night.  A group of young unmarried women gathered around the fire and each took a hazelnut and threw it into the flames, saying:
            If you love me, pop and fly,
            If you don’t lie and die.
 

She then started to recite the names of possible suitors, her husband being indicated by the popping of the nut in the flames.  A variation on this practised in Wales was the throwing into the flames of apple pips by two lovers.  The same rhyme as above was recited and if the two pips popped simultaneously the lovers would marry happily.  If the two pips exploded at different times, the two lovers would part.
 

Another divination involved a young woman taking a candle and going alone into a dark room with an apple.  The candle was placed in front of the mirror and the apple was consumed while the woman combed her hair, looking into the mirror all the while.  The face of the woman’s future lover (or of the Devil!) would then appear over her shoulder.
 

HAPPY HALLOWEEN!

Tuesday, 29 October 2013

LOVE'S SACRIFICE

“We don’t live in the Garden. We live far from Eden. Every life is full of heartaches. Every life, frankly, is unspeakably sad.” - John Eldredge
 

“Le Jardin de la France” by surrealist painter Max Ernst is this week’s visual stimulus for Magpie Tales’ followers who take the challenge to  create verbally a suitable response. My offering follows the artist biography.
 

Max Ernst (born April 2, 1891, Bruhl, Germany; died April 1, 1976, Paris) was a German artist. He enrolled in the University at Bonn in 1909 to study philosophy, but soon abandoned this pursuit to concentrate on art. At this time he was interested in psychology and the art of the mentally ill. In 1911 Ernst became a friend of August Macke and joined the Rheinische Expressionisten group in Bonn. Ernst showed for the first time in 1912 at the Galerie Feldman in Cologne. At the Sonderbund exhibition of that year in Cologne he saw the work of Paul Cézanne, Edvard Munch, Pablo Picasso, and Vincent van Gogh. In 1913 he met Guillaume Apollinaire and Robert Delaunay and traveled to Paris. Ernst participated that same year in the Erste deutsche Herbstsalon.
 

In 1914 he met Jean Arp, who was to become a lifelong friend.Despite military service throughout World War I, Ernst was able to continue painting and to exhibit in Berlin at Der Sturm in 1916. He returned to Cologne in 1918. The next year he produced his first collages and founded the short-lived Cologne Dada movement with Johannes Theodor Baargeld; they were joined by Arp and others. In 1921 Ernst exhibited for the first time in Paris, at the Galerie au Sans Pareil.
 

He was involved in Surrealist activities in the early 1920s with Paul Éluard and André Breton. In 1925 Ernst executed his first frottages; a series of frottages was published in his book ‘Histoire Naturelle’ in 1926. He collaborated with Joan Miró on designs for Sergei Diaghilev that same year. The first of his collage-novels, ‘La Femme 100 Têtes’, was published in 1929. The following year the artist collaborated with Salvador Dalí and Luis Buñuel on the film ‘L’ Age d’ Or’.
 

His first American show was held at the Julien Levy Gallery, New York, in 1932. In 1936 Ernst was represented in Fantastic Art, Dada, Surrealism at the Museum of Modern Art in New York. In 1939 he was interned in France as an enemy alien. Two years later Ernst fled to the United States with Peggy Guggenheim, whom he married early in 1942. After their divorce he married Dorothea Tanning and in 1953 resettled in France. Ernst received the Grand Prize for painting at the Venice Biennale in 1954, and in 1975 the Solomon R. Guggenheim Museum gave him a major retrospective, which traveled in modified form to the Musée National d'Art Moderne, Paris, in 1975. He died on April 1, 1976, in Paris.
 

Love’s Sacrifice
 

When first my heart was opened up
A garden blossomed on my lips;
Love did my selfishness eclipse
And sunshine filled my empty cup.
 

I was an angel soaring high above
I gave you wings, a key to paradise;
While you disdainfully raised your price,
Selling your heart, and spurning love.
 

To love and you, all did I sacrifice
I severed wings, and fell to earth
Believing in your innate worth,
Yet all I gave you did not suffice,
 

And your voracious greed would not be sated
Until my very soul was in your hands.
Now is my garden buried under burning sands,
My angel wings lie broken, desecrated.
 

What was so pure, so holy, freely given
Discarded lies in some dirty gutter.
The candle flame will flicker, sputter,
My very soul wrested from me, riven…

Monday, 28 October 2013

MOVIE MONDAY - THE LAST OF THE MOHICANS

“When a white army battles Indians and wins, it is called a great victory, but if they lose it is called a massacre.” - Chiksika, Shawnee
 

When I was young I read the classics of literature, some appropriate for my age, others not so. One of them I remember vividly was James Fenimore Cooper’s “The Last of the Mohicans”. This was a rollicking tale quite exotic and full of adventure, battle and a plot full of incident and brave deeds. After reading it, I remember also a version of the same novel falling into my hands in the “Classics Illustrated” series – remember those? As a consequence, the novel stayed relatively fresh in my mind, well into my adulthood. And so often it is with the classics – we read them at a young age and then they get relegated to the depths of the bookcase, to remain there and not get re-read.
 

When I caught sight of the Michael Mann 1992 movie of “The Last of the Mohicans” starring Daniel Day-Lewis, Madeleine Stowe and Russell Means, I smiled and had to get it to watch as it conjured up visions of my youth and flights of my imagination. The film did not disappoint, and sure enough it stirred up my memories and the tale was told well enough cinematically.
 

The plot takes place in the mid-1700s in the Canadian/USA border where British and French troops do battle in colonial America, with aid from various native American war parties who have sided according to different loyalties. The British troops enlist the help of local colonial militia men, who are reluctant to leave their homes undefended. A budding romance between a British officer’s daughter and an independent man who was reared as a Mohican complicates things for the British officer, as the adopted Mohican pursues his own agenda despite the wrath of different people on both sides of the conflict.
 

There is plenty of spectacle in the movie, carefully orchestrated battle scenes, hand-to-hand combat, adventurous escapades, trekking through the wild frontier and lots of noble derring-do as the forces of good do battle with evil, personified by Magua (Wes Studi), the Indian with a grudge against the British who killed his family. It’s interesting that some Indians are represented as noble and good and others as evil and scheming – rather than the typical Western where the Indians are all savages hell-bent on rampaging and killing and scalping. The British get a rather bad write-up as well, with the French being depicted as wily and diplomatic. The colonials are the stock “good guys” – perhaps with good reason, given the way that they were taken advantage of by the ruling British.
 

Academy Award Winner Daniel Day Lewis does a great job as Hawkeye, the legendary warrior who encourages the Colonial militia to desert and is definitely the hero of the movie. Madeleine Stowe plays Cora with fiery strength and sensitivity when she needs to, a perfect foil to Day Lewis’s Hawkeye. Jodhi May is the blonde Alice, Cora’s younger timid sister, who manages to rise up to the challenge of the final scenes of the movie with great aplomb. Russell Means is powerful as the Mohican elder Chingachgook who acts as point of reference for all that is noble and good in the Native American. Wes Studi plays Magua, the infamous Huron Indian, perfect as the strong, vibrant villain consumed with hatred. The cast is directed well by Mann, who keeps the pace furious and well-suited to the breathes action of the text.
 

Overall we enjoyed this movie quite a lot, although it was quite violent and graphic in parts (yes there are scalping scenes!). Definitely one for those rainy Sunday afternoons where one needs a good rollicking film to watch.

Sunday, 27 October 2013

ART SUNDAY - PICASSO

“My mother said to me, ‘If you are a soldier, you will become a general. If you are a monk, you will become the Pope.’ Instead, I was a painter, and became Picasso.” - Pablo Picasso
 
Pablo Ruiz y Picasso, known as Pablo Picasso (25 October 1881 – 8 April 1973) was a Spanish painter, sculptor, printmaker, ceramicist, and stage designer who spent most of his adult life in France. As one of the greatest and most influential artists of the 20th century, he is known for co-founding the Cubist movement, the invention of constructed sculpture, the co-invention of collage, and for the wide variety of styles that he helped develop and explore. Among his most famous works are the proto-Cubist “Les Demoiselles d’ Avignon” (1907), and “Guernica” (1937), a portrayal of the German bombing of Guernica during the Spanish Civil War.
 
Picasso, Henri Matisse and Marcel Duchamp are regarded as the three artists who most defined the revolutionary developments in the plastic arts in the opening decades of the 20th century, responsible for significant developments in painting, sculpture, printmaking and ceramics. Picasso demonstrated extraordinary artistic talent in his early years, painting in a realistic manner through his childhood and adolescence. During the first decade of the 20th century, his style changed as he experimented with different theories, techniques, and ideas. His revolutionary artistic accomplishments brought him universal renown and immense fortune, making him one of the best-known figures in 20th-century art.
 
Picasso was born in a poor family in southern Spain and after some early training with his father, a provincial drawing teacher, Picasso showed that he had thoroughly grasped naturalistic conventions at a very young age. After some incomplete sessions of art school in Barcelona and Madrid, Picasso spent his adolescence associating with the group of Catalan modernists who gathered at Els Quatre Gats in Barcelona. From there he moved to Paris, where he quickly found like-minded poets and painters. His work began to attract serious critical attention and praise by the time he was twenty.
 
His first mature work, dating from this time, around 1901, is classified as his Blue Period. He painted itinerant performers, vagrants, and prostitutes, all in tones of blue. Important early works include his “Self- Portrait” (1901) and “La Vie” (1903). As Picasso spent more time in Paris, his painting developed, and as he began to meet the right people, his mood lifted. His subject matter remained much the same, but his tones became warmer, or rosier, and the atmosphere of his paintings more optimistic. This is Picasso’s Rose Period, but really there was no marked technical change between this and the Blue Period; this phase of the development of his work is more like a cheerful coda to his Blue Period than a separate period.
 
In Paris, his life was punctuated by his association with several “mistress-muses”; women in his life who were his most consistent inspiration, as he reshaped their bodies in the boldest formal experiments. He always saw painting as a kind of sexual activity; he would trace back new styles in his painting to the inspiring appearance of a new mistress. Unfortunately, while his girlfriends were such a valuable impetus to his art, they seldom emerged from their association with him unscathed. Jacqueline Roque and Marie-Thérese Walter committed suicide, and Olga Koklova and Dora Maar became mentally unhinged. While Picasso’s relationships imbued life into his painting, they often destroyed the lives of the women involved.
 
Acquiring the valuable patronage of the American siblings Leo and Gertrude Stein, Picasso soaked in all the experimental energy of the Parisian art scene and, inspired by other French painters, especially Cézanne, and also the “primitive” art of Africa and the Pacific. Picasso began to create for himself a radically new style exemplified by his “Les Demoiselles d’ Avignon” (1907), which is perhaps the most revolutionary painting of the century. This prepared the ground for Cubism, a style Picasso developed in collaboration with another painter, Georges Braque.
 
Demolishing the traditional conception of pictorial space, Picasso and Braque painted objects as facets of an analysis, rather than as unified objects; they wanted to paint as they thought, not as they saw. This period of their work is called Analytical Cubism, and Picasso’s work in this style formed a kind of progression over the years.
 
The next innovation in cubism, a joint effort between Picasso and Braque, was Synthetic Cubism. Here, the defining characteristic was collage, a technique never before used in fine art; Picasso’s “Still Life with Chair Caning” (1912) is the first example. This new method allowed Picasso to play with the detritus of modern life, the handbills and the newspapers and other such cast-offs of the metropolis, which had never before been satisfactorily incorporated into the visual arts.
 
Picasso made valuable contributions to art throughout his entire life, but it was the invention of Cubism that secured his immortality. His later work, in a proliferation of styles, from Surrealist to neo-classical, shows that his artistic vitality transcends any one style. Remarkably prolific, no single technique or medium could contain the artist’s apparently boundless energy. He was one of the few artists who was remarkably successful during his long lifetime and he sphere of influence is still active today.
 
The detail from his “Les Demoiselles d’ Avignon” above shows off Picasso’s brilliant innovation to the maximum. The work portrays five nude female prostitutes from a brothel on Carrer d'Avinyó (Avinyó Street) in Barcelona. Each figure is depicted in a disconcerting confrontational manner and none are conventionally feminine. The women appear as slightly menacing and rendered with angular and disjointed body shapes. Elements of “primitive” art in the form of African masks, references to ancient Iberian statuary and bold colours with fluid line are synthesised into expanses of surface that begin to be broken up, fragmented into the cubist forms that will characterise the painter's style for several years hence.

Saturday, 26 October 2013

MUSIC SATURDAY - TELEMANN AGAIN!

“Many people die with their music still in them. Why is this so? Too often it is because they are always getting ready to live. Before they know it, time runs out.” - Oliver Wendell Holmes
 

For Music Saturday, Georg Philipp Telemann again with his 12 Parisian Quartets (1730 - 1738) for flute, violin, viola da gamba and continuo. With Barthold Kuijken (flute), Sigiswald Kuijken (violin), Wieland Kuijken (viola da gambe), and Gustav Leonhardt (continuo), on original instruments.
Georg Philipp Telemann,  (born March 14, 1681, Magdeburg, Brandenburg [Germany]—died June 25, 1767, Hamburg), was a German composer of the late Baroque period, who wrote both sacred and secular music but was most admired for his church compositions, which ranged from small cantatas to large-scale works for soloists, chorus, and orchestra.

Telemann wrote a lot of very good chamber music, but these Parisian Quartets show him at his best. They are full of wonderful melodies, and some amazing rhythmic quirks. If Telemann had not been so prolific, these works would be considered absolute masterpieces on the order of the Brandenburg Concertos of Bach - they are that good!
 

This is by far the best recording of these Quartets. The Kujiken brothers are skilled players of their instruments - a great achievement for self-taught musicians. Their version of these works of Telemann is fulfilled with virtuosity and panache, doing justice for the technically demanding scores. But there’s more than just technique. You will find a treasure trove of amazing, artful and delightful music in these works and their exceptional interpretation.
 

The painting is “The Love Letter” by François Boucher.

Friday, 25 October 2013

FOOD FRIDAY - EGGPLANT PARMIGIANA

“I don’t like gourmet cooking or ‘this’ cooking or ‘that’ cooking. I like good cooking.” - James Beard
 

We bought some lovely eggplant in the market today, so it’s all stops out to cook this classic Italian vegetarian dish.
 

Eggplant Parmigiana
 

Ingredients
3 large eggplants
salt
plain flour
4 eggs, beaten
½ cup olive oil
1 onion, finely chopped
1 garlic clove, crushed
2 cans of whole peeled tomatoes
salt and pepper
Basil leaves, chopped, plus extra leaves for layering
250 g bocconcini or fresh mozzarella cheese, sliced
100 g parmesan, grated
 

Method
Slice the eggplant no thicker than 1 cm. Sprinkle the slices with salt, stack in a colander and weigh down with a heavy object. Leave for 1 hour. Pat the slices dry and lightly coat in flour. Dip into the beaten egg, shaking off the excess, and fry in hot oil until golden brown on each side. Drain on paper towel.
 

To make the sauce, heat the oil and fry the onion and garlic until soft. Add the tomatoes and bring to the boil. Cook until lightly thickened. Season to taste and add half the basil.
 

Preheat the oven to 180°C. Smear the base of a baking dish with sauce then add a layer of eggplant. Dot with slices of bocconcini, a sprinkling of parmesan and a few torn basil leaves. Continue to layer until you have used up the eggplant, and finish with sauce topped with cheese.
 

Bake for 20–25 minutes, until the top is golden. Allow to rest for 10 minutes or so and serve.
 

This post is part of the Food Friday meme,
and also part of the Food Trip Friday meme.

Thursday, 24 October 2013

GREEK GODS - 1

“Every people have gods to suit their circumstances.” - Henry David Thoreau
 
A myth is a traditional story, especially one concerning the early history of a people or one explaining a natural or social phenomenon, and typically involving supernatural beings or events. Mythology refers to a collection of myths and their study. All cultures have their own rich mythology that has initially been passed down the generations orally, and if that culture becomes literate, the myths are written down, some of them being incorporated into religious systems. The ancient Greeks are a good example of a people with a rich mythology, the advantage being that all of these myths were written down early in their history, surviving in their entirety to the present day. Ancient Greek religion is richly interspersed with myth, although during the Classical period, the Greeks themselves were the ones that doubted the veracity of some myths.
 
In appearance, the ancient Greek gods of myth were supposed to resemble mortals, whom, however, they far exceeded in beauty, grandeur, and strength. They were of commanding stature, height being considered by the Greeks an attribute of beauty in both men and women. The gods resembled human beings in their feelings and habits, intermarrying and having children, requiring daily nourishment to maintain their strength, and needing refreshing sleep to restore their energies. Their blood, a bright ethereal fluid called “ichor”, never engendered disease, and, when shed, had the power of producing new life.
 
The Greeks believed that the intellectual capacity of their gods was of a much higher order than those of men, but nevertheless, they were not exempt from human passions, and we read myths where the gods are driven by revenge, deceit, and jealousy. Gods, however, always punish the evil-doer, and any impious mortal who dares to neglect their worship or despise their rites is punished with untold calamities. We often hear of gods visiting mankind and partaking of their hospitality, and quite frequently both gods and goddesses become attached to mortals, with whom they unite. The offspring of these unions are called heroes or demi-gods, who are usually renowned for their great strength and courage, for example, Herakles (=Hercules), the offspring of Zeus, king of the gods and Alkmene, a mortal woman.
 
Although there were many points of resemblance between gods and men, there remained the one great characteristic distinction, namely that the gods were immortal. Still, they were not invulnerable, and we often hear of them being wounded, and suffering in consequence such exquisite torture that they have earnestly prayed to be deprived of their privilege of immortality.
 
The gods knew no limitation of time or space, being able to transport themselves to incredible distances with the speed of thought. They possessed the power of rendering themselves invisible at will, and could assume the forms of men or animals as it suited their convenience. They could also transform human beings into trees, stones, animals, either as a punishment for their misdeeds, or as a means of protecting the individual, thus transformed, from danger. Their robes were like those worn by mortals, but were perfect in form and much finer in texture. Their weapons also resembled those used by mankind; we hear of spears, shields, helmets, bows and arrows being employed by the gods. Each deity possessed a beautiful chariot, which, drawn by horses or other animals of celestial breed, conveyed them rapidly over land and sea according to their pleasure.
 
Most of these divinities lived on the summit of Mount Olympus, the highest peak in Greece, each possessing his or her individual palace, and all meeting together on festive occasions in the council-chamber of the gods, where their banquets were enlivened by the sweet strains of Apollo’s lyre, whilst the beautiful voices of the Muses poured forth their rich melodies to his harmonious accompaniment. They drank nectar, a delicious fluid, the word origin of which is derived from stems meaning “overcoming death”. They ate ambrosia, a fragrant food that was sometimes described liquid as a soup or solid like bread. Once again the word is derived from stems meaning “immortal”.
 
Magnificent temples were erected to the honour of gods and goddesses, where the divine beings were worshipped with the greatest solemnity. Rich gifts were presented to them, and animals, and indeed sometimes human beings (more so in pre-classical times), were sacrificed on their altars. Greek mythology is rich with incident and vivid descriptions of the deeds of the gods and heroes many of these myths explaining natural phenomena, the origin of many things and animals, demonstrate important moral lessons and illustrate ways in which human beings are either rewarded for good deeds or punished for wrongdoing.
 
The illustration is Raphael's fresco "The Council of the Gods".

Wednesday, 23 October 2013

REFLECTING ON OLD AGE

“The secret of genius is to carry the spirit of the child into old age, which mean never losing your enthusiasm.” - Aldous Huxley
 

Last night I looked at a photograph of myself that a colleague took while we were at a work lunch yesterday. It surprised me greatly as I saw a seriously middle aged man looking out at me. It was a shock as I hardly recognised myself, looking definitely much older than I feel, even on “bad” days. A world-weariness and disappointment in my face was captured by that particular shot, and my eyes certainly looked extinguished with my expression quite flat. I was never photogenic and there are few photographs of me as I don’t particularly like being in front of the camera as a subject – I’d rather be behind it, taking the photos. This particular photograph drove home several points decidedly, but once I thought about it I shrugged and dealt with it decisively.
 

It is a sign of growing older and hopefully wiser, this acknowledgement of the marks of time on one’s body. Being able to look in the mirror or at a photo and reconcile oneself with the ravages of time, is a sign of maturity – not of body, but of mind. We live in an ageist culture whether we like it or not and the older we get the more marginalised we expect to become, the more invisible. It is not surprising that most of us tend to hold on to our youthful image as long as possible. The huge number of older people undergoing plastic surgery, having personal training, subscribing to dieting and ageing-reversal regimens is compelling evidence of this.
 

In the past, in more traditional cultures old age was seen to be a privileged state and the aged held a place of special regard and eminence within the family, society and ruling classes. As the nuclear family became widespread in an increasingly urbanised world, as consumerism and globalisation spread their way across most of the world, a youth-oriented culture became the dominant moving force in society. As the aged got displaced out of the extended family model and become increasingly confined to the “grey zone” of the nursing home, it is not surprising that one wants to extend middle age, mimic a certain degree of youthfulness on one’s appearance, speech and ethos, and thus postpone one’s banishment to the grey zone as far into the future as possible.
 

When I was living in Holland several years ago, I was amazed that one of the first questions I was consistently asked by everyone was: “How old are you?”. As soon as I answered I could see the mental cogs of my interlocutors turning – there was a reckoning of age versus appearance, social status and achievements and even more importantly the calculation of my “use by date”, beyond which I would no longer matter. Certainly I was surprised by the very youthful appearance of Amsterdam – which was a city of young, beautiful and happy people. It intrigued me enough to ask of the locals: “But where are all of the old people?” The answer, half in jest and half in all seriousness was: “We export them to Belgium!” This turned out to be true to a certain extent, as Belgium was close enough to be easily accessible, but more importantly, its nursing home rates were more affordable.
 

Looking critically at this ageism that exists within our society, one has to consider the next steps. Already there is increasing debate about euthanasia. Having the right to take away one’s own life in cases where life has become insupportable due to serious disease or insufferable pain is gaining wide acceptance. Where do we draw the line? Taking away one’s life because one no longer fits into the social ideal of “young, beautiful and happy”? Shades of “Soylent Green”? It is a vexed question, but one that greatly conveniences the young – but obviously not as attractive to the aged.
 

As I come to terms with own increasing age, get acquainted with the idea of removing myself from the workforce, make plans for my retirement and beginning a new chapter of my life, I have to develop a more philosophical approach to life, the universe and everything… Old age brings with it a greater degree of introspection and one has to be comfortable with one’s thoughts, first and foremost. One has to develop new friendships, the most important such new friend being the idea of one’s demise. When death comes, one must be ready and welcoming, as if one is finally seeing a dear old pen pal that one has corresponded with for many years.
 

Confucius remarks of old age: “Old age, believe me, is a good and pleasant thing. It is true you are gently shouldered off the stage, but then you are given such a comfortable front stall as spectator…” This is certainly telling it like it is, but I intend to be an active spectator, a caustic critic of the performance, a viewer who enjoys (or not) the spectacle and is busy having a good time with my fellow spectators while we watch – booing, heckling, applauding and cheering included.

Tuesday, 22 October 2013

FRANZ'S JUNIPER IN THE VATICAN

“If you live long enough, you'll see that every victory eventually turns into a defeat.” - Simone de Beauvoir
 

Today is Somalia’s Revolution (National) Day II (since 1960); Vatican City’s - National Day and also an Egyptian Day (Dismal Day). Up until the 17th century in England, the Egyptian Days were commonly thought to be specific unlucky days throughout the year. Popular almanacs would list them as days on which to avoid such important activities as weddings, blood letting (a standard way of treating various illnesses), and travelling. No one knew why certain days were considered unlucky. In fact, which days were Egyptian Days seems to have depended upon which almanac was consulted; apparently, there was never any standard list that was widely circulated. Although it is not known for sure why they were referred to as the Egyptian Days, it’s possible that they were first computed by Egyptian astrologers or were somehow related to the Egyptian plagues. They were known as the Dismal Days, from Latin dies mali (meaning “evil days”).
 

Today is the anniversary of the birth of:
Franz Liszt
, composer (1811);
Sarah Bernhardt
, French actress (1844);
Ivan Bunin
, Nobel laureate (1933) writer (1870);
Sidney Kingsley
, writer (1906);
Joan Fontaine
(Joan de Beauvoir de Havilland), actress (1917);
Doris Lessing
, author (1919);
Robert Rauschenberg
, painter (1925);
Christopher Lloyd
, actor (1938);
Annette Funicello
, actress (1942);
Catherine Deneuve
(Catherine Dorléac), French actress (1943);
Jeff Goldblum
, actor (1952);
 

Savine, Juniperus sabina, is the plant that is assigned to birthdays falling on this day.  In the past, “wicked women have employed it to very ill purposes”, its effects on the uterus being used to induce abortions.  The plant is quite poisonous and modern herbalists do not use it internally.  In the language of flowers, savine means: “The fruits of love may sometimes be bitter”.  Astrologically, this is under the rule of Mars.
 

Today is the anniversary of the day in 4004 BC, that God created the Universe, according to James Ussher (1581–1656), an Irish Protestant prelate and scholar. He was archbishop of Armagh (1625) and was greatly admired for his learning. He established a chronology of the bible that set the date of creation at 4004 BC which was long used in some editions of the King James Version of the Bible.  His chronology is described in The Annals of the World (1650).  Perhaps it is no chance that this day was chosen to celebrate as the National Day of Vatican City!
 

Franz Liszt (1811–1886) was a Hungarian composer of romantic music, acknowledged as the greatest pianist of his time. He studied with Czerny and his expressive, flamboyant and dramatic playing enraptured his audiences.  Liszt taught most of the major pianists of the next generation. He originated the symphonic poem and developed “programme music” to a high art.
 

Some of his famous works are Les Préludes  and Mazeppa (1856). The Sonata in B Minor of 1853  was marked by the transformation of themes thus changing the face of the classical sonata form.  Richard Wagner and Richard Strauss were both admiring of his works and were influenced by him.  His piano works include the Paganini Études (1851); concertos; and Hungarian Rhapsodies.  One of his characteristic pieces that I like is the Fantasy Based on Hungarian Folk Melodies of 1853.
 

On this day in 1979, Nadia Boulanger (16 September 1887 – 22 October 1979), French composition teacher died. She was a composer, conductor, and teacher who taught many of the leading composers and musicians of the 20th century. She also performed as a pianist and organist.
 

From a musical family, she achieved early honours as a student at the Paris Conservatoire but, believing that she had no particular talent as a composer, she gave up writing music and became a teacher. In that capacity, she influenced generations of young composers, especially those from the United States and other English-speaking countries. Among her students were those who became leading composers, soloists, and conductors, including Aaron Copland, John Eliot Gardiner, Dinu Lipatti, Igor Markevitch, Quincy Jones, Philip Glass, and Ástor Piazzolla.
 

Boulanger taught in the US and England, working with music academies including the Juilliard School, the Yehudi Menuhin School, the Longy School, the Royal College of Music and the Royal Academy of Music, but her principal base for most of her life was her family's flat in Paris, where she taught for most of the seven decades from the start of her career until her death at the age of 92.
 

Boulanger was the first woman to conduct many major orchestras in America and Europe, including the BBC Symphony, Boston Symphony, Hallé, New York Philharmonic and Philadelphia orchestras. She conducted several world premieres, including works by Copland and Stravinsky.

Monday, 21 October 2013

MOVIE MONDAY - JCVD

“The main goal of the future is to stop violence. The world is addicted to it.” - Bill Cosby
 
We watched a very interesting film at the weekend, which proved that all is not what it seems. I had bought this out of the “specials” basket in our local video store, believing it to be a typical action, “dick-flick”, judging it from its cover and its star, Jean-Claude Van Damme. However, it was quite a surprise, turning out to be a satire, with elements of action, drama, comedy and action.
 
It was "JCVD" starring Jean-Claude Van Damme, Valérie Bodson, Hervé Sogne. It was a Belgian/Luxembourgeois/French co-production with the soundtrack mainly in French, although there was some English dialogue. I am once again airing my displeasure with the producers of DVDs and BluRay discs who do not subtitle their films. While the French dialogue was subtitled on this disc, the English dialogue was not and half of it was unintelligible, greatly detracting from the enjoyment of the movie.
 
Van Damme plays himself in this movie, giving a great performance as an ageing action film star who has difficulty in getting good roles, problems with the tax department, and is in the middle of a custody case with his wife over their daughter. He tries to escape these problems in the USA by going back to his home in Brussels, Belgium. Unfortunately for him, when he goes into a Post office/Bank he stumbles into a hold-up where a number of hostages are being held by a bunch of desperate thugs. Unfortunately for Van Damme, the way in which things are perceived by people outside the post office, causes police and media alike to believe that Van Damme is the mastermind of the robbery, in order to pay his half-a-million-dollar legal bills.
 
The film opens with a signature Van Damme action sequence, with what everyone expects his movies to be like. Lots of violence, kicks, shootings, blood, gore and explosions. Typical generic guff that one sees not only with Van Damme but also with Stallone, Schwarzenegger, Willis, etc. It turns out that is just a short scene from a film that is being shot in Hollywood, with Van Damme as the star. It serves to highlight the plight of the actor who is typecast and who cannot break free from the shackles of Hollywood contracts. We are then transported to Brussels where Van Damme retreats in order to try and put his life in order. The film is episodic, with flashbacks, flash-forwards, repetition of scenes from different observer’s perspective and even contains quite an astonishing monologue where Van Damme bares his soul…
 
I was pleasantly surprised to see Van Damme act! I mean really act, rather than take part in a carefully orchestrated set of action sequences separated by a few scenes of minimal dialogue as in his usual films. The story was involving and the direction snappy and inventive. The film overall reminded us a little of the 1994 Quentin Tarantino, now classic, “Pulp Fiction”.
 
If you are interested in an action movie with a little more depth, if you are a fan of Van Damme, if you wish to see something that is unusual and rather offbeat, then watch this film. It still has quit a lot of violence in it, but it is after all a product of our times and shows the way that we parasitise violence to achieve our various ends.

Sunday, 20 October 2013

ART SUNDAY - ROBERT RAUSCHENBERG

“Creativity is allowing yourself to make mistakes. Art is knowing which ones to keep.” - Scott Adams
 
Robert Rauschenberg (October 22, 1925 – May 12, 2008) was an American painter and graphic artist whose early works anticipated the pop art movement. Born in Port Arthur, Texas in 1925, Robert Rauschenberg imagined himself first as a minister and later as a pharmacist. It wasn’t until 1947, while in the U.S. Marines that he discovered his aptitude for drawing and his interest in the artistic representation of everyday objects and people.
 
After leaving the Marines he studied art in Paris on the G.I. Bill, but quickly became disenchanted with the European art scene. After less than a year he moved to North Carolina, where the country’s most visionary artists and thinkers, such as Joseph Albers and Buckminster Fuller, were teaching at Black Mountain College. There, with artists such as dancer Merce Cunningham and musician John Cage, Rauschenberg began what was to be an artistic revolution. Soon, North Carolina country life began to seem small and he left for New York to make it as a painter.
 
In New York, amidst the chaos and excitement of city life Rauschenberg realised the full extent of what he could bring to painting. Rauschenberg’s enthusiasm for popular culture and his rejection of the angst and seriousness of the Abstract Expressionists led him to search for a new way of painting. He found his signature mode by embracing materials traditionally outside of the artist’s reach. He would cover a canvas with house paint, or ink the wheel of a car and run it over paper to create a drawing, while demonstrating rigour and concern for formal painting.
 
By 1958, at the time of his first solo exhibition at the Leo Castelli Gallery, his work had moved from abstract painting to drawings like “Erased De Kooning” (1953; which was exactly as it sounds) to what he termed “combines.” These combines (meant to express both the finding and forming of combinations in three-dimensional collage) cemented his place in art history.
 
One of Rauschenberg’s first and most famous combines was entitled “Monogram” (1959) and consisted of an unlikely set of materials: A stuffed angora goat, a tyre, a police barrier, the heel of a shoe, a tennis ball, and paint. This pioneering altered the course of modern art. The idea of combining and of noticing combinations of objects and images has remained at the core of Rauschenberg’s work.
 
As Pop Art emerged in the ’60s, Rauschenberg turned away from three-dimensional combines and began to work in two dimensions, using magazine photographs of current events to create silk-screen prints. Rauschenberg transferred prints of familiar images, such as JFK or baseball games, to canvases and overlapped them with painted brushstrokes. They looked like abstractions from a distance, but up close the images related to each other, as if in conversation. These collages were a way of bringing together the inventiveness of his combines with his love for painting. Using this new method he found he could make a commentary on contemporary society using the very images that helped to create that society.
 
From the mid sixties through the seventies he continued the experimentation in prints by printing onto aluminium, moving plexiglass disks, clothes, and other surfaces. He challenged the view of the artist as auteur by assembling engineers to help in the production of pieces technologically designed to incorporate the viewer as an active participant in the work. He also created performance pieces centered around chance. To watch dancers on roller-skates (”Pelican”, 1963) or to hear the sound of a gong every time a tennis ball was hit (”Open Score”, 1966), was to witness an art that exchanged lofty ambitions for a sense of excitement and playfulness while retaining meaning.
 
Throughout the ’80s and ’90s Rauschenberg continued his experimentation, concentrating primarily on collage and new ways to transfer photographs. In 1998 The Guggenheim Museum put on its largest exhibition ever with four hundred works by Rauschenberg, showcasing the breadth and beauty of his work, and its influence over the second half of the century. Rauschenberg lives in Florida and continues to work, bringing his sense of excitement and challenge into a new century.
 
The work above is “Collection”, created in 1954 and modified again in 1955.

Saturday, 19 October 2013

MUSIC SATURDAY - BOCCHERINI

“The only real elegance is in the mind; if you've got that, the rest really comes from it.” - Diana Vreeland
 

Rodolfo Luigi Boccherini (February 19, 1743 – May 28, 1805) was an Italian classical era composer and cellist whose music retained a courtly and galante style while he matured somewhat apart from the major European musical centres. Boccherini is most widely known for one particular minuet from his String Quintet in E, Op. 11, No. 5 (G 275), and the Cello Concerto in B flat major (G 482). The latter work was long known in the heavily altered version by German cellist and prolific arranger Friedrich Grützmacher, but has recently been restored to its original version.
 

Boccherini composed several guitar quintets including the “Fandango” which was influenced by Spanish music. His biographer Elisabeth Le Guin noted among Boccherini’s musical qualities “an astonishing repetitiveness, an affection for extended passages with fascinating textures but virtually no melodic line, an obsession with soft dynamics, a unique ear for sonority, and an unusually rich palette of introverted and mournful affects.”
 

Boccherini’s overriding concern was the production of smooth, elegant music; thus, his favourite expression marks were soave (soft), con grazia (with grace), and dolcissimo (very sweetly). It is in his gentle warmth and superlative elegance—often with a hint of melancholy just below the surface—that Boccherini's most characteristic contribution may be found. His treatment of instrumental texture is richly varied, emerging as one of the most characteristic features of his music, particularly in his concertante writing, in which he obtained a wide variety of tone colours by writing high viola or cello parts (he was clearly influenced here by his own instrumental facility).
 

Here are his String Quintets Op.10, played by “La Magnifica Comunita”.

Friday, 18 October 2013

FOOD FRIDAY - TAGLIATELLE PRIMAVERA

“In the Spring, I have counted 136 different kinds of weather inside of 24 hours.” - Mark Twain
 
We have had some wild Spring weather, one moment sun shining, the next hailing and raining. One moment warm and sticky, the next cool and wet. Nevertheless, the Spring flowers and vegetables are out and what is more suitable to the season than a wonderful Italian recipe, “Tagliatelle Primavera” (Springtime Noodles).
 
Tagliatelle Primavera
 
Ingredients
200 g trimmed asparagus
1/3 cup of shelled peas
1/3 cup chopped chives
1 shallot, finely chopped
2 tablespoons unsalted butter
2/3 cups heavy cream
400 g fresh tagliatellespring
½ cup freshly grated parmesan cheese (and some shaved for decoration)
¼ cup finely chopped flat-leaf parsley
Fine sea salt, ground pepper
 
Method
Bring a large pot of salted water to a boil, adding peas, boiling for 2 minutes. Meanwhile, cut 5 cm of asparagus tips from the stalks. Steam asparagus tips for 3 minutes, then cut in half lengthwise. Reserve asparagus and peas.
 
Cut asparagus stalks crosswise into 1 cm rounds. In a medium saucepan, combine asparagus rounds and shallot with butter; cook over medium heat until butter is melted and vegetables are beginning to wilt, then add 1/2 cup water, bring to a boil and cook for 4-5 minutes.
 
Add cream, bring to a simmer and cook for 4 minutes. Season with 1/4 teaspoon salt. Transfer pan contents to a blender and purée until smooth.
 
Add pasta to the boiling water and cook (about 5-6 minutes for fresh pasta). Reserving 1/4 cup pasta cooking liquid, drain pasta and transfer to a large bowl. Pour purée into a skillet; bring to a boil. Add asparagus tips, peas, grated cheese and parsley; return to a boil, then add to bowl with pasta and toss to combine. Add chopped chives and toss in. Adjust seasoning and moisten with a little pasta cooking liquid, if desired. Garnish with shaved parmesan and serve immediately.
 
This post is part of the Food Friday meme,
and also part of the Food Trip Friday meme.

Thursday, 17 October 2013

CALENDRICAL VAGARIES

“I don’t wait for the calendar to figure out when I should live life.” - Gene Simmons
 

Time has always fascinated human beings. The intangible and yet inexorable passage of the hours, the endless procession of the seasons, the death and regenerative cycles of crops and vegetation have necessitated the use of a calendar.  The farmer has to know when to sow his plants, the priest when to glorify his gods, the king when to lead his army to battle.  And so were born calendars, to keep time and to reckon the passage of the seasons and the years.  Each culture tried to solve the problem of time keeping and calendar construction in its own way and vestiges of these multiple calendars are still to be found around the world.  Currently, there are about 40 different calendrical systems in use worldwide, with about six widely used.  The Gregorian calendar is the most widespread, and by convention, used in most (if not all) secular activities around the world. This calendar is solar one and it is based on the ancient Roman calendar as modified by Pope Gregory XIII (7 January 1502 – 10 April 1585).
 

The solar year depends on the revolution of the Earth around the sun, each revolution taking 365.2422 days.  The tilt of the Earth’s axis is responsible for the seasons. At the same time, the moon has influenced the development of a calendar with each lunar cycle lasting for approximately 1/12 of the solar year. This has given rise to subdivision of the year into 12, sometimes 13 months.  The word month itself shows its close association with the word moon.  The ancient Greeks had a similar association: mén = “month”, méne = “moon”.
 

The Western calendar developed from the ancient Greek and Roman calendars.  The term calendar itself is derived from the Latin calenda meaning the first day of the month.  The ancient Roman calendar is the one that corresponds most closely to our own and was called the Julian Calendar as it was standardised by Julius Caesar in 46 BC. His Greek astronomer Sosigenes devised a 12-month calendar of 365 days, with a leap year of 366 days every four years. Each month had 30 or 31 days except for February, which was considered unlucky and hence had 29 days except every leap year when it had 30.  This was until Augustus Caesar renamed the old Roman month Sextilus after himself, in the process robbing February of a day in order to increase August’s 30 days to 31.
 

The Julian calendar assumed that the year lasted for exactly 365.24 days.  The real year was about 11 minutes and 14 seconds shorter than the Julian year and over the decades, the seconds and minutes added up to hours and days, making the real seasons drift away from the calendrical seasons.  After a few centuries, the Church began to find it difficult to set the moveable Church feasts such as Easter, which depend on the Vernal equinox.
 

Pope Gregory XIII in 1582 decided to remedy the situation, which by that time had led to a calendrical discrepancy a few days ahead of the seasonal calendar.  The Pope decreed that February would have 29 days in century years that could be divided evenly by 400 (e.g. 1600, 2000), but only 28 days in century years that could not be divided evenly by 400 (e.g. 1700, 1800, 1900).  Commencing in October 1582, ten days were dropped from the calendar in order to correct the discrepancy. The resulting calendar is the Western Gregorian Calendar in use throughout most countries around the world today.
 

Most Catholic countries adopted the Gregorian calendrical reformations immediately after Pope Gregory’s modifications, and other Western nations followed suit soon after (e.g. France, Spain, Portugal, Luxembourg 1582).  As the Pope had no authority over the Eastern Orthodox Churches, the Julian calendar persisted in its use in the countries where the Orthodox faith was the official state religion (e.g. Russia [adopting the Gregorian calendar in 1918], Rumania [1919], Bulgaria [1915], Greece [1923]).
 

Even when for practical reasons the Gregorian calendar was adopted by the laity, the religious feast days continued to be calculated according to the Julian Calendar.  This situation persists in some countries to this day.  Some of the Eastern Churches calculate all of their feast days according to the Julian Calendar (which is now 13 days behind the Gregorian calendar!).  For example, the Ukrainian Orthodox Christmas is celebrated on the 7th of January.
 

Some other Orthodox Churches have adopted a more illogical practice.  They have embraced the Gregorian calendar for all “fixed festivals” (e.g. Christmas and the commemorative Feast Days of Saints) that recur on the same date every year.  However, when it comes to calculating the “moveable festivals” (e.g. Easter and all of the associated feasts such as Ash Wednesday, Ascension, Pentecost, etc), such Orthodox Churches use the Julian Calendar.  This leads to the curious situation of the Greek Orthodox and Catholic devotees celebrating Christmas together on the same date and Easter at different times.
 

Easter is an interesting example as the Paschal dates are calculated on the seasonal calendar, re-enforcing the fact that Easter is an old Spring fertility festival (Eostra was the name of the Celtic Spring goddess).  Easter is celebrated on the first Sunday after the first full moon following the Spring Equinox on the 21st of March.  The dates of all other moveable feasts are calculated in connection with the date set for Easter in that year.  If there is no full moon between the Spring equinox calculated according to the Gregorian calendar and the Spring Equinox according to the Julian calendar, then Catholic and Orthodox Easter occur at the same time.  This happened in 1977, 1987, 1991, and will periodically recur until reason prevails and the Gregorian calendar is adopted universally.  An even more logical approach would be to specify Easter as always being celebrated on the third Sunday in April, for example. What a boon for time-tablers, schedulers and forward planners that would be!

Wednesday, 16 October 2013

WORLD FOOD DAY

“So long as you have food in your mouth, you have solved all questions for the time being.” - Franz Kafka
 

World Food Day is celebrated every year around the world on 16 October in honour of the date of the founding of the Food and Agriculture Organisation of the United Nations in 1945. The day is celebrated widely by many other organisations concerned with food security, including the World Food Programme. The World Food Day theme for 2013 is “Sustainable Food Systems for Food Security and Nutrition”.
 

It is a day when countries around the world, take tally of achievements made toward food security and work on the inventory of the work that must continue to finally end world hunger. It is a day devoted to raising awareness of the unequal access to food and production resources that exist across current world food systems. Above all else, one needs to highlight the reality of working collaboratively to create and spread the political will that promises nutritious food for everyone, everywhere.
 

To live in a world free of hunger, nations must create food systems that ensure a plentiful supply of nutritious food with minimal impact on the environment. Food systems must take into account sustainability in every step of the supply chain: From production to processing, transportation to retail, and consumption to post-consumption waste. Without a focus on sustainability, food systems may not produce the healthy, nutritious food that we all deserve.
 

The world’s population is growing by 80 million people each year. This means that there will be 219,000 people at the dinner table tonight who were not there last night. Many of these people will have nothing to eat. In Nigeria, 27 percent of families experience foodless days. In India it is 24 percent, in Peru 14 percent. Not eating at all on some days is how the world’s poorest are coping with the doubling of world grain prices since 2006. The world is in transition from an era dominated by surpluses to one defined by scarcity.
 

The response to this looming crisis needs to be global, collaborative and immediate. Initiatives surrounding sustainable food production are tied up with climate change and environmental issues, which if ignored can lead not only to depredation of ecosystems planet-wide, but massive famines that will claim the lives of millions upon millions of people worldwide.

Tuesday, 15 October 2013

UNIVERSITY OF WOLLONGONG

“A University should be a place of light, of liberty, and of learning.” - Benjamin Disraeli
 
Although Wollongong is New South Wales’ third-largest city, Wollongong has more of a large country-town feel. It’s essentially a working-class industrial centre (Australia’s largest steelworks at nearby Port Kembla looms unattractively over Wollongong City Beach) but the Illawarra Escarpment, rising dramatically beyond the city, provides a lush backdrop. The students of Wollongong University certainly give it extra life in term time and the city also enjoys a big dose of surf culture as the city centre is set right on the ocean.
 
The University of Wollongong, abbreviated as UOW, is a public research university located in the coastal city of Wollongong, New South Wales, Australia, approximately 80 kilometres south of Sydney. As of 2012, the University had a total of 30,516 students enrolled, included 11,440 international students from more than 140 countries. The University ranked 276th in the 2013 QS World University Rankings, 276-300th in the 2013-2014 Times Higher Education World University Rankings, and 301-400th (352nd) in the 2013 Academic Ranking of World Universities.
 
The University of Wollongong has fundamentally developed into a multi-campus institution, three of which are in Wollongong (Wollongong, Shoalhaven and Innovation), one in Sydney and one in Dubai, United Arab Emirates. The Wollongong Campus, the University’s Main Campus, is on the original site five kilometres north-west of the city centre, and covers an area of 82.4 hectares with 94 permanent buildings including six student residences. In addition, there are University Education Centres in Bega, Batemans Bay, Moss Vale and Loftus as well as the Sydney Business School in the City of Sydney. The University also offers courses equally based on the main Wollongong Campus in collaboration with partner institutions in a number of offshore locations including Singapore, Malaysia and Hong Kong.
 
The University of Wollongong traces its origins to 1951. The University was founded in 1951 when a division of The New South Wales University of Technology (currently known as The University of New South Wales, UNSW) was established in Wollongong. In 1962, the Division subsequently became the Wollongong College of The University of New South Wales.
 
On the 1st January 1975, the New South Wales Parliament incorporated the University of Wollongong as an independent institution of higher learning consisting of five faculties (Engineering, Humanities, Mathematics, Sciences and Social Sciences) with Professor Michael Birt as its inaugural Vice Chancellor. In 1976, Justice Robert Marsden Hope was installed as Chancellor of the University.
 
The University in Wollongong is on a delightful, well-treed and gardenesque campus, whose serenity is conducive to study and enquiry. One of the most enjoyable aspects of my visit there was the beautiful smell from the gum trees and native flora around the university buildings. The rustle of the leaves and the birdsong was a wonderful backdrop to the chatter of students socialising on the campus grounds. The facilities are world class and the academics passionate and dedicated. The Campus offers a comprehensive range of undergraduate and postgraduate courses. The Courses are offered across nine faculties including Arts, Commerce, Creative Arts, Education, Engineering, Health & Behavioural Sciences, Informatics, Law and Science. All together, nearly 30,000 students attend classes on the Wollongong Campus.

Monday, 14 October 2013

POSTCARD FROM WOLLONGONG

“You get educated by travelling.” - Solange Knowles
 
I am travelling for work again and visiting the seaside city of Wollongong,  located in the Illawarra region of New South Wales, Australia. Wollongong lies on the narrow coastal strip between the Illawarra Escarpment and the Pacific Ocean, 82 kilometres south of Sydney. Wollongong’s Statistical District has a population of 292,190, making Wollongong the third largest city in New South Wales after Sydney and Newcastle, and the ninth largest city in Australia.
 
The Wollongong metropolitan area extends from Helensburgh in the north to Shellharbour in the south. It sits within the Wollongong Statistical District, which covers the local authority areas of Wollongong, Shellharbour and Kiama, extending from the town of Helensburgh in the north to Gerroa in the south. Geologically, the city is located in the south-eastern part of the Sydney basin, which extends from Newcastle to Nowra.
 
Wollongong is noted for its heavy industry and its port activity, having a long history of coalmining and manufacturing. The quality of its physical setting is unique, occupying a narrow coastal plain between an almost continuous chain of surf beaches and the cliffline of the rainforest-covered Illawarra escarpment. It has two cathedrals, churches of many denominations and the Nan Tien Temple, one of the largest Buddhist temples in the southern hemisphere.
 
The city attracts many tourists each year, and is a regional centre for the South Coast fishing industry. The University of Wollongong has around 22,000 students and is internationally recognised. Although other explanations have been offered, such as “great feast of fish”, “hard ground near water”, “song of the sea”, “sound of the waves”, “many snakes” and “five islands”, the name Wollongong is believed to mean “seas of the South” in the local Aboriginal language, referring to NSW's Southern Coast.

Sunday, 13 October 2013

ART SUNDAY - GIULIO CLOVIO

“Painting is the grandchild of nature. It is related to God.” – Rembrandt
 

Giorgio Giulio Clovio or Juraj Julije Klović (1498 – January 5, 1578) was an illuminator, miniaturist, and painter born in Kingdom of Croatia, who was mostly active in Renaissance Italy. He is considered the greatest illuminator of the Italian High Renaissance, and arguably the last very notable artist in the long tradition of the illuminated manuscript, before some modern revivals.
 

Giulio Clovio was born in Grižane, a village near the town of Modruš in Kingdom of Croatia. He came from a Croatian family and while it is not known where he had his early training, he probably studied art with monks at Fiume of Novi Bazar when he was young. He moved to Italy at the age of 18 years and entered the household of Cardinal Marino Grimani where he trained as a painter. Between 1516 and about 1523 Clovio may have lived with Marino in the residence of the latter’s uncle Cardinal Domenico Grimani in Rome.
 

Clovio studied under Giulio Romano during this early period. He also studied under Girolamo dai Libri. While a protégé of Cardinal Domenico Grimani, Clovio engraved medals and seals for him, as well as executing the Grimani Commentary manuscript, an important early illuminated book (now Sir John Soane’s Museum, London).
 

By 1524 Clovio was at Buda, at the Hungarian court of King Louis II, for whom he painted the “Judgment of Paris” and “Lucretia”. After Louis’ death in the Battle of Mohács, Clovio returned to Rome where he continued his career. After 1527 he visited several monasteries of the Canons Regular of St. Augustine. In 1534 Clovio returned to the household of Cardinal Marino Grimani. A year later Clovio may have followed Marino when the latter was appointed as a papal legate to Perugia, where Clovio is thought to have worked on illustrations for the Soane Manuscript written by Marino Grimani around that time.
 

Clovio went back to Rome by the end of 1538 when he is known to have met with the writer Francisco de Hollanda. Clovio later became a member of the household of Alessandro Farnese with whom he would be associated until his death. It was during his time with Farnese that Clovio created one of his masterpieces, the “Farnese Hours”. Other well-known works from this period include the illustrations for the Towneley Lectionary.
 

From 1551 to 1553 Clovio is known to have worked in Florence. During this time he painted a miniature of Eleanor of Toledo (England, Walbeck Abbey, Private Collection). Clovio was a friend of the much younger El Greco, the celebrated Greek artist from Crete, who later worked in Spain, during El Greco’s early years in Rome. Greco painted two portraits of Clovio; one shows the four painters whom he considered as his masters; in this Clovio is side by side with Michelangelo, Titian and Raphael. Clovio was also known as the “Michelangelo of the Miniature”. Books with Clovio’s miniatures became famous primarily due to his skilled illustrations. He was persuasive in transferring the style of Italian high Renaissance painting into the miniature format.
 

Pieter Bruegel the Elder was a personal friend of Giulio Clovio, and stayed with Clovio in Rome during his Italian trip of 1553. Breugel executed a small medallion depicting ships in a storm on a Clovio miniature of the Last Judgment (New York Public Library) but the six Bruegels, mentioned in Clovio’s will, unfortunately have all disappeared.
 

The Farnese Hours is an illuminated manuscript created by Giulio Clovio for cardinal Alessandro Farnese in 1546. Considered the masterpiece of Clovio, the book of hours is now in the possession of the Pierpont Morgan Library in New York City. It contains religious stories (both Biblical and apocryphal), and illustrations with architectural borders and classical nudes. Clovio sometimes exceeded the limitations of his medium in attempts to sustain the art of illumination. His approach ends to the monumental, despite the small scale of the works he was executing.