Quakes threaten Wellington's monuments

Posted on 20th May 2012 in The monuments of world

By Charlotte Shipman

The Wellington City Council is busy identifying earthquake prone buildings around the capital. But there could be another significant quake risk in the form of public monuments and statues.

Many of those are more than 100 years old.

Cloaked in mesh and scaffolding, the bell tower at the National War Memorial is undergoing earthquake-strengthening work.

Inside it houses the third largest carillon in the world. Its 74 bells alone weigh 70 tonnes.

In the 1980s, steel bracings were attached. Now, more will be added.

The Ministry for Culture and Heritage is responsible for eight statues and memorials around Wellington. So far only the War Memorial has been flagged as an earthquake risk. That doesn’t mean others aren’t.

“It’s about evaluating risk,” says Wellington City councillor Iona Pannett. “Is it going to kill lots of people?”

For now, the Wellington City Council’s focus is on falling masonry, not falling marble.

“Buildings obviously have the capacity to kill hundreds of people and that’s where the priority has to be,” says the councillor. “People first, not buildings and monuments.”

Christchurch’s fatal earthquake shook the bronze John Godley statue off its plinth. It was 144 years old.

The Seddon Memorial is more than 100 old, yet the towering, 18m granite column and bronze statue on top hasn’t been assessed and may or may not be a quake risk.

But there’s uncertainty as to whether it’s the ministry or the council which is responsible for assessing quake risk.

The council admits it doesn’t even know how many sculptures and monuments it’s responsible for around the city, but says it’s aiming to get them all assessed in the next two or three years.

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Vayama Highlights Top International Destinations for Students

Posted on 16th May 2012 in The monuments of world

MOUNTAIN VIEW, Calif., May 16, 2012 /PRNewswire/ – Vayama.com, the online travel agency that specializes in international travel, announces today a list of international cities that provide a wealth of history and culture for students who want to continue their education outside of the classroom. Each destination highlights popular attractions and local cuisine along with other insights about the culture and its people.

“Traveling internationally is great for students as it creates a sense of independence while also providing a once in a lifetime learning experience that cannot be found inside a classroom,” said Thomas Kent, vice president of marketing at Vayama.com. “Our experts at Vayama.com have developed a list of some of the most culturally rich cities on the planet that provide an abundance of great food, entertainment and historical attractions so that students can get a firsthand look at how people around the world live, work and play.”

Casablanca, Morocco
Morocco is a country that is rich in culture and etiquette as it is home to a variety of backgrounds and religions. The cultural diversity in Morocco is so abundant that a separate unique identity can be found in each city within the country. Students should visit Casablanca as it is not only world famous because of the 1942 Hollywood romantic classic, but is also home to the Hassan II mosque, the largest mosque in the country and the seventh largest mosque in the world. A true taste of Moroccan culture can be found in its cuisine, which contains an extensive blend of spices along with a large range of Mediterranean fruits, vegetables and common meats such as mutton lamb, beef, chicken, camel, rabbit and seafood.

Istanbul, Turkey
Turkey is packed with over 2000 years of history that is illustrated in its monuments that are placed throughout the country and date back to Roman, Byzantine and Ottoman periods. Istanbul is the most populated city in Turkey and is the country’s cultural and financial center. Great historical attractions in Istanbul include the Hagia Sophia, a mosque and now museum that originally opened in 360 ac, and the Topkapi Palace that was home to the Ottoman Sultans for nearly 400 years. Students should be sure to check out the local bazaars, Turkish delight and the national drink Raki, an unsweetened hard alcoholic drink.

Shanghai, China
In the 18th century Shanghai was just a small fishing and textiles town, but it has since grown to be the largest city in the world. It is known as the birthplace of modern culture in China. Tourists flock to the city for its historical landmarks, stunning architecture, flourishing nightlife and great shopping. Students should be sure to check out The Bund, which is one of the most famous attractions that sits on its world famous waterfront boulevard and is lined with 1920′s art deco buildings along the Huangpu River. The Pudong district is also popular as it is home to the gleaming 21st century towers and some of the best-known buildings in China such as the Oriental Pearl Tower and the Shanghai World Financial Center. Shanghai cuisine is popular worldwide and many are shocked to find that sugar is one of the key ingredients along with soy sauce and alcohol.

Buenos Aires, Argentina
Buenos Aires contains a mix of old-world traditions, but is chock full of contemporary attitude. It is Latin America’s third largest economy and a top tourist destination known for its European style architecture and rich culture life. Students should take in such local experiences as a tango show and enjoy the traditional barbeque techniques called asado. Buenos Aires offers a unique history that can be viewed by simply visiting the old-world cafes, colonial architecture, outdoor markets and the La Recoleta cemetery where Eva Peron (Evita) was laid to rest.

Bangkok, Thailand
Bangkok is the largest city in Thailand and is known as the “city of angels.” It is the political, social and economic center of Thailand and one of the leading cities in Southeast Asia. Students who travel to Bangkok will discover that the city is not only living in the modern world, but also surrounded by tradition. The city has some of the country’s most visited historical venues such as the Grand Palace, the official residence of the Kings of Siam since 1782 and Wat Pho, a temple that is known as the birthplace of traditional Thai massage. Thai food plays a tremendous role in the country’s culture and visitors do not have to travel very far to find something to eat as street carts can be found on every street corner and in many small Soi (lanes) that are full of varieties of food stalls.

About Vayama
Vayama is an online travel agency uniquely focused on international travel. The company offers travelers a vast selection of flights through its online booking engine that taps into inventory not available on other online travel websites. Launched in 2007, Vayama has continued to expand its online international travel services to include features such as 24/7 customer service, premium economy airfare, hotels, activities and car rentals.

For regular Vayama updates, follow us at www.twitter.com/Vayama become a fan on Facebook at www.Facebook.com/VayamaTravel or visit www.Vayama.com.

About Travix International B.V.
Vayama is part of Travix International B.V., a global travel company that manages an extensive portfolio of international travel websites operating under the brands: Vayama (USA), CheapTickets (Europe & Asia), Vliegwinkel.nl (Netherlands), BudgetAir (The Netherlands, United Kingdom, UK, USA, Canada & France), Flugladen (Germany) and EasyToBook.com (Worldwide).

Travix operates in 16 countries, employs 430 staff and has combined sales in excess of USD $1.1Billion.

North-East heritage bid withdrawn

Posted on 16th May 2012 in The monuments of world

16 May 2012 Last updated at 10:12 ET

St Peter's ChurchSt Peter’s, Monkwearmouth was founded around 674AD

The Wearmouth-Jarrow bid for World Heritage status is “shelved” after an evaluation by the International Council on Monuments and Sites (ICOMOS).

The bid centred on the monastery of St Peter’s Church in Monkwearmouth and St Paul’s Church in Jarrow.

The Bishop of Jarrow, the Right Reverend Mark Bryant, chair of the partnership behind the bid, said he was “disappointed” about the evaluation.

However, he adds that that the plan could be resubmitted at a later date.

‘Strong local support’

The decision to withdraw was made jointly by the Department for Culture, Media and Sport (DCMS), English Heritage and the Wearmouth-Jarrow Partnership.

Bishop Bryant said: “It’s important to say that it is shelved.

“The reason it was withdrawn is that if it had gone right through to the committee and they had said no, then we would not have been able to put it in again.

“So we have withdrawn it to give us the option to put it forward again.”

In a statement a DCMS spokesperson said: “Clearly, everyone involved is disappointed with the recent ICOMOS evaluation.

“There is strong local support for the world heritage bid and the team there have done some great work, which ICOMOS have acknowledged.

“We will study the report further to look at what still needs to be done, building on the work so far.”

Concerns see North East World Heritage bid stopped

Posted on 16th May 2012 in The monuments of world
Rt Rev Mark Bryant, Professor Rosemary Cramp and Adriano Boschetti at the twin monastery of Wearmouth-Jarrow

Rt Rev Mark Bryant, Professor Rosemary Cramp and Adriano Boschetti at the twin monastery of Wearmouth-Jarrow

THE bid for a third World Heritage site for the North East has been dramatically withdrawn, it emerged last night.

It was announced in 2006 that the twin monastery site of Wearmouth-Jarrow would be the Government’s World Heritage site candidate in 2009.

Although the bid was delayed to this year, confidence was high the UK Government’s only submission would be successful and deliver an economic and cultural boost for the region.

It would have seen the Seventh Century monastery sites and churches of St Paul’s at Jarrow in South Tyneside and St Peter’s at Sunderland join Durham Cathedral and Castle and Hadrian’s Wall as World Heritage sites.

Last September the sites were visited by Professor Adriano Boschetti, a technical evaluator from the International Council on Monuments and Sites (ICOMOS), which advises the United Nations Educational, Scientific and Cultural organisation (UNESCO) on World Heritage sites. But last night the Rt Rev Mark Bryant, Bishop of Jarrow and Chair of Wearmouth-Jarrow Partnership, said the bid had been withdrawn after a disappointing evaluation by ICOMOS.

He said there were a “number of concerns” about the report.

Prof Boschetti spent three days exploring the churches and partner venues, including the National Glass Centre in Sunderland and Bede’s World in Jarrow.

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He also met key figures from the bid, including Professor Rosemary Cramp – who was involved in the excavations of the site in the 1970s – and Bishop Bryant.

Last night a statement from the Bishop said: “Following feedback from ICOMOS, the Department for Culture, Media and Sport (DCMS), English Heritage and the Wearmouth-Jarrow Partnership have decided to withdraw the World Heritage site nomination for Wearmouth-Jarrow from this year’s world heritage committee.

“We are very disappointed by the ICOMOS evaluation of the Wearmouth- Jarrow nomination and have a number of concerns about the report which we will be raising with ICOMOS and UNESCO.

“We will examine the report further to identify what the key areas of concern are and consider carefully next steps. We feel that Wearmouth-Jarrow has a strong case for World Heritage site status and deserves international recognition.

“There has been a huge amount of public support for the bid, locally, nationally and internationally. The organisations which make up the Wearmouth-Jarrow Partnership have worked together extremely well to conserve, promote and improve the twin monastery.

“ICOMOS commented on the quality of the management plan, and recognised the effort and commitment of the Partnership in producing it. We will continue to work together to ensure this special site is preserved for future generations.”

The DCMS said: “Clearly, everyone involved is disappointed with the recent ICOMOS evaluation. There is strong local support for the World Heritage bid and the team there have done some great work, which ICOMOS have acknowledged. We will study the report further to look at what still needs to be done, building on the work so far.”

The twin monastery site was the home of the Venerable Bede, one of Europe’s greatest scholars. In 2009 the bid was put back so that work could take place to strengthen submission.

At the time the Bishop said: “We were given the opportunity to delay on the basis that what is already a strong bid could be even better.”

The Liberating Embrace Of Uncertainty

Posted on 15th May 2012 in The monuments of world
Mountains rise, mountains fall: change is constant.
Enlarge Yuri Cortez/AFP/Getty Images

Mountains rise, mountains fall: change is constant.

Yuri Cortez/AFP/Getty Images

Mountains rise, mountains fall: change is constant.

The only constant is change. It’s the most basic fact of human existence. Nothing lasts, nothing stays the same.

We feel it with each breath. From birth to the unknown moment of our passing, we ride a river of change. And yet, in spite of all evidence to the contrary, we exhaust ourselves in an endless search for solidity. We hunger for something that lasts, some idea or principle that rises above time and change. We hunger for certainty. That is a big problem.

It might even be THE problem.

 

Religions are often built around this heartache for certainty. In the face of sickness, loss and grief, a thousand dogmas with a thousand names have risen. Many profess that if only the faithful hold fast to the “rules,” the “precepts” or the “doctrine” then certainty can be obtained.

Fate and future can be fixed through promises of freedom from immediate suffering, divine favor or everlasting salvation. Scriptures are transformed into unwavering blueprints for an unchanging order. These documents must live beyond question lest the certainty they provide crumble. When human spiritual endeavor devolves into these white-knuckle forms of clinging they become monuments to the fear of change and uncertainty.

It would be symmetrical if I could point to science as the pure antidote to the rigid rejection of uncertainty. Science, in the purest forms of its expression as a practice, holds to no doctrine other than that the world might be known. In the ceaseless pursuit of its own questioning path, science asks us to allow for ceaseless change in our ideas, beliefs and opinions. It’s this aspect of science that I value more than any other.

But science does not exist alone as practice. It’s also a constellation of ideas that exist within culture and those ideas can gain value, in and of themselves, without connection to actual practice. In this way science becomes something more and less. For some people the idea of Science offers a trumped up certainty that yields its own false defense against the rootlessness that roots of our existence.

My co-blogger Marcelo Gleiser put it beautifully two weeks ago when he wrote, “what is pompous is to think that we can know all the answers. Or that it’s the job of science to find them.” When science as an idea is used to push away the tremulous reality of our lived existential uncertainty then it, too, is degraded. It becomes just another imaginary fixed point in a life without fixed points.

Of course it doesn’t have to be this way. The world’s history of spiritual endeavor contains many beautiful descriptions of authentic encounters with uncertainty. Ironically these often serve as gateways to the most compassionate experience of what can be called sacred in human life.

Buddhism’s First Noble Truth, which focuses specifically on the reality of change and suffering, serves as one example. In the Christian tradition works like the “Cloud of Unknowing,” a 14th century paean to the importance of experience over doctrine or dogma, serves as another. Dig around in most of the world’s great religious traditions and you find people finding their sense of grace by embracing uncertainty rather than trying to bury it in codified dogmas.

For science, embracing uncertainty means more than claiming “we don’t know now, but we will know in the future”. It means embracing the fuzzy boundaries of the very process of asking questions. It means embracing the frontiers of what explanations, for all their power, can do. It means understanding that a life of deepest inquiry requires all kinds of vehicles: from poetry to particle accelerators; from quiet reveries to abstract analysis.

Though I am an atheist, some of the wisest people I have met are those whose spiritual lives (some explicitly religious, some not) have forced them to continually confront uncertainty. This daily act has made them patient and forgiving, generous and inclusive. Likewise, the atheists I have met who most embody the ideals of free inquiry seem to best understand the limitations of every perspective, including their own. They encounter the ever shifting ground of their lives with humor, good will and compassion.

In the end, embracing uncertainty is to embrace a quality I have written about many times before: mystery. These lives we live, surrounded by beauty and horror, profound knowledge and pitiful ignorance, are a mystery to us all. To push that truth away with false certainty, falsely derived from either religion or reason, is to miss our most perfect truth.

We are, after all, just “such stuff as dreams are made on; and our little life is rounded with a sleep.”


You can keep up with more of what Adam Frank is thinking on Facebook and Twitter. His new book is About Time: Cosmology and Culture at the Twilight of the Big Bang.

The call of culture

Posted on 14th May 2012 in The monuments of world

When you visit ancient temples don’t stop with clicking photos, suggests S. Jayakumar, who along with a group of volunteers runs Prastara to help young people connect to heritage. Anusha Parthasarathy gets the details

A conversation with S. Jayakumar takes one through the endless, pillared corridors of many of Tamil Nadu’s lesser-known temples, stories that take form through their inscriptions and the symbols their idols represent. He is part of Prastara, an initiative that strives to spread awareness about temples.

What began as a field trip to the historic places that formed “Ponniyin Selvan” became a passionate urge to conserve heritage. “A bunch of us met on an Orkut group for ‘Ponniyin Selvan’, and one day a few of us decided to visit the places mentioned in the book. As we travelled, we discovered there were so many monuments vandalised and in ruins; so many temples were thousands of years old and not cared for. We wondered what was going to happen to them, say 10 or 20 years from now; do we just visit these places and take pictures or do something more?” says Jayakumar.

The big start

That’s when the group decided it wanted to protect, restore and conserve such temples, especially in the Kumbakonam-Thanjavur belt. With a team of eight, Prastara began a couple of years ago to help locals connect with their heritage. “We want the locals to be aware of their heritage and its importance so they can stand up for it.”

Jayakumar, who teaches music at Kalakshetra Foundation, has majored in History, studied Epigraphy, been trained by an archaeologist and epigraphist, and attended lectures on heritage issues. “We use this knowledge to study each temple we visit,” he says.

Prastara’s first project was at the Thiruvengad Girls High School. “We spoke about the local heritage, the importance of preserving monuments and told them to find out about the history of their area. We took 32 children on a field trip to the Thanjavur Big Temple to teach them how to find a monument, look at it and study it. A lot of them seemed very interested in local culture; they hadn’t had such an opportunity or the right people to explain it to them.”

The initiative focusses on rural pockets since most old temples are concentrated in such areas. “The movement must start where most temples are. What is more important is that the awareness reach the children of that area because they’re the ones that will be around for long. We also want to look into proper methods of renovation. In a lot of temples, they use mosaic tiles and sandblast the area for renovation, which damages inscriptions and carvings beyond repair. We are working with art conservationists, sthapathis, historians and other stalwarts to stop this. We’re in the process of creating a database of experts and structures, and will soon begin work.”

Right now, the group is focussed on the temples themselves. “Our resource people are the ones who provide us with maximum information about a place before we visit it. We take books along and try to decipher the inscriptions, and when you do that, you discover so much. Paintings on temple walls are important because they tell us how people lived 1,000 years ago, their culture, dressing style, the ornaments they wore and the ambience. Since the temple was the centre of administration those days, the inscriptions tell you the number of people who lived in the area, the hospitals, schools, land disputes and funds collected then. Even the temple tanks are important and most inscriptions have details about them. But you often find people bathing in it, and leaving plastic sachets and bottles around. We are looking to educate people and catch them young.”

Prastara hopes to spread across the State. “We’re planning on taking two other schools on field trips and conducting workshops. We will sponsor the trips for children from rural areas, if they can’t afford our fee. We’re also planning a documentary on the Thanjavur Brihadeeswarar Temple in consultation with experts. Our monthly online magazine Prastara has just been launched too,” he says.

Prastara refers to the roof that completes a temple structure. It also means a flat bed of stone. “A stone that needs sculpting to take shape,” says Jayakumar. Just like their own organisation. And taking shape is vital simply because as Jayakumar puts it “learning about a temple is like discovering a whole new world. Or, sometimes a travel back in time”.

(For more details, visit www.prastara.in)

The Rise of the Caucasus Tiger

Posted on 24th April 2012 in The monuments of world

By Sigrid Lupieri

The St. Petersburg Times

Published: April 25, 2012 (Issue # 1705)



SIGRID LUPIERI / FOR SPT

Admire Yerevan’s colossal Cascade, a flight of stone steps leading to a monument commemorating the 50th anniversary of Soviet Armenia.

YEREVAN, Armenia — A first glance of Yerevan from the imposing central train station may appear uninspiring — bleak empty buildings flank the large square in the gray light of dawn, merchants setting up their stalls stare warily at passersby, and the grandiose monument of a rider on a horse pays tribute to the country’s Soviet past. But as the bustling city gradually awakens, it soon becomes clear that there is much more to Armenia’s capital than meets the eye.

From the ghostly view of Mount Ararat’s snowy peaks looming over the city to the vibrant colors and sounds of the Vernissage flea market, Yerevan possesses a subtle beauty. Yerevan’s citizens have been particularly resilient despite the devastating effects of an earthquake in 1988, dire economic hardship and a war with Azerbaijan over the Nagorno-Karabakh enclave from 1988-94. Over the past decade, a booming economy and flourishing business environment has given Armenia the well-deserved epithet of the Caucasian Tiger.

Yerevan has also proven its mettle. The capital, which contains over a third of the country’s entire population, produces more than half of Armenia’s gross domestic product. The city center, stretching beyond the vast expanse of the Republic Square, offers an abundance of restaurants and coffee bars and, especially during the long summer evenings, residents stroll in the streets or lounge in the outdoor cafes to meet with friends and family. The Opera House, with its renowned theater and symphony orchestra, and a plethora of local museums, create a lively cultural scene for aficionados of history and music.

According to locals, the recent changes in Yerevan have been dramatic. “The ‘90s were dark years where people were sitting in candlelight in the evenings, all packed in one room for heat,” said Ruzanna Tantushyan, a freelance writer and photographer who grew up in Yerevan. “But in the 2000s, living conditions improved. There is electricity and travel, and the city is a lot livelier.”

Tantushyan, who currently lives in Chicago but returns regularly to Armenia, said the most visible changes have occurred in central Yerevan. When she left the city in 2005, buildings were gray and covered in dust. Today, recent business investments and construction work give the city a more cheerful appearance.

Despite the city’s rapid transformation, Yerevan has not eluded the far-reaching grasp of history. On the contrary, modernity has crept around the stunning ancient churches, with their cool and somber interiors, the Armenian stone crosses — called khachkar — with engravings as delicate and intricate as embroidery, and sobering genocide memorials, a tribute to the country’s past of bloodshed.

From the cuisine, a distinctive blend of Arabic, Russian, Greek and Persian influences, to its architecture, an eclectic mix of Soviet-style monuments and ancient traditional buildings, Yerevan’s uniqueness lies not only in its position at the crossroads of the East and West, but in its ability to effortlessly merge the past with the present. As Nobel laureate Pablo Neruda wrote about his trip to the city in 1957, “I think Yerevan is one of the most beautiful cities I have seen; built of volcanic tuff, it has the harmony of a pink rose.”

What to see if you have two hours

As heavy traffic creates Moscow-style congestion in many parts of the city, Yerevan’s center is most accessible on foot. Starting from the circular, stately Republic Square, formerly known as Lenin Square, where imposing Soviet architecture meets elegant Armenian-style buildings, walk down Abovyan Street, the city’s main thoroughfare. On Abovyan Street, you will pass cafes, souvenir shops, restaurants, cinemas and, finally, the miniature 13th-century Katoghike, a chapel so small its congregation has to stand in the yard.

In the northern part of the center, about two blocks west from the chapel on Abovyan Street, visit the grand Opera House, surrounded by a lush park. The cafes and restaurants near the park are a great place to stop for lunch or a snack. Toward the end of the walk, stop to admire the colossal Cascade, a flight of stone steps leading to the monument commemorating the 50th anniversary of Soviet Armenia. If you take the escalator to the top of the Cascade, you will be rewarded with a breathtaking view of Yerevan.

During the weekends, the Vernissage flea market is well worth visiting. Only steps away from Republic Square, the market offers just about anything under the sun, from plumbing fixtures and remote controls to Soviet memorabilia, hand-woven carpets and, according to vendors, antique religious icons. The Vernissage market, however, is more than a shopping experience. The vivid colors, the lively atmosphere as customers and vendors haggle and bargain for a deal, the intent chess-players whiling away the long hours of the afternoon, offer a glimpse into the culture and traditions of Armenia and its people.

What to do if you have two days

After visiting Yerevan’s main attractions, there are a number of worthwhile day trips that provide a deeper understanding of Armenia’s rich history and culture. Transportation via public bus or the ubiquitous minibuses known for their reckless drivers is very cheap and relatively easy. Tickets average 100 dram or 200 dram ($0.30 or $0.60). However, if comfort is a priority, taxis are also inexpensive and will deliver you safely to your destination. Most taxis do not have meters but charge about 100 dram ($0.30) per kilometer.

About a half-hour minibus ride from Yerevan, Garni Temple lies at the end of a dusty, winding road, nestled among the rugged Caucasus Mountains. Though the Hellenistic Temple has been rebuilt, it is one of the few structures commemorating local pagan religions. With its gray, stone pillars, the temple brings to mind ancient Greek architecture. On clear, sunny days, the view of the surrounding craggy cliffs and valleys is stunning.

Though buses do not continue onward from Garni, a taxi — or, alternatively, a 10-kilometer walk — will take a visitor to Geghard Monastery, which is attributed to the fourth century. Most of the churches from the monastery have been carved into the mountains. Within the deep, cavernous rooms, the air is quiet and cool. Candlelight illuminates intricate engravings on the walls, while locals say a spring of water in one of the chapels can keep skin looking youthful.

Another half-hour minibus ride from Yerevan will take you to Etchmiadzin (+3 7410-51-71-10; armenianchurch.org), the seat of the Catholicos, patriarch of the Armenian Apostolic Church. The Cathedral of Etchmiadzin was built by St. Gregory the Illuminator at the beginning of the fourth century. St. Gregory claimed to have had a divine vision in which Christ descended from the heavens to indicate where the cathedral should be built. The museum, located in the back of the cathedral, is small but packed with religious artifacts ranging from elaborately embroidered ecclesiastical garments emblazoned with valuable gems, to relics of various saints and even purported fragments of Noah’s Ark. Be sure to see the lance that supposedly pierced Christ’s side during crucifixion.

The majestic monastery of Khor Virap is situated about 35 kilometers from Yerevan. Built upon a hill and an important pilgrimage site, the monastery offers a breathtaking view of the biblical site of Mount Ararat. According to legend, St. Gregory was imprisoned in a deep well (khor virap means “deep well” in Armenian) by the pagan King Trdat III. Twelve years later, King Trdat freed St. Gregory, who had miraculously survived. The king then converted to Christianity, making Armenia the first Christian nation. Within St. Gregory’s chapel, it is still possible to climb into the well and imagine the long years of St. Gregory’s confinement.

What to do with the family

SIGRID LUPIERI / FOR SPT

The Vernissage market offers items from plumbing fixtures to handicrafts.

When temperatures begin to climb, Water World (40 Myasnikyan Ave.; +3 7410-64-97-30; waterworld.am) offers respite from the summer heat. Parents can sip fruit cocktails and lounge in the park’s hot tubs, while children splash in the adventure pools, complete with water games, wave effects, and water slides. The restaurant offers fresh seafood and Armenian as well as western dishes.

Nightlife

If your ideal night out involves listening to the dreamy notes of a symphony or watching acrobatic pirouettes, the imposing circular Opera House (54 Tumanyan Poghots; +3 7410-52-79-92) hosts the National Academic Opera and Ballet Theater. Billboards around the Opera House and on Abovyan Street advertise upcoming events.

Or you can descend into the bowels of the Opera House to dance to the beat of Russian pop or MTV at the club Opera (54 Tumanyan Poghots; +3 7410-54-12-22). The entrance fee is 3,000 dram ($8).

With first-rate DJs, a large bar and quality food, Relax (105 Teryan Street) is located in the Citadel Business Center and attracts the young and trendy. The club is also popular among expats and members of the Armenian diaspora. Admission averages 2,000 dram ($5).

Where to eat

The Color of Pomegranates (15 Tumanyan Poghots; +3 7410-58-52-04) is a small, charming restaurant decorated with artifacts from the Vernissage market. Its somewhat whimsical name is a tribute to the Armenian film director Sergei Parajanov, whose eponymous film “The Color of Pomegranates” appeared in 1968. The menu offers a mix of European, Georgian and Armenian cuisine for an average check of 3,500 dram ($9) without alcohol.

One of the classiest restaurants in Yerevan, The Club (40 Tumanyan Street; +3 7410-53-13-61; theclub.am) includes a wide range of offerings, from concerts, film nights and art galleries, to French, Italian and Armenian cuisines. You can relax in the simple yet elegant dining room for a hearty meal with an extensive choice of wine pairings for about 10,000 dram ($25). For a more leisurely experience, you can sink into the downy embrace of cream-colored pouf cushions in the tea room, while you sip teas cultivated by a traditional Buddhist family in China.

Old Erivan (2 Tumanyan Poghots; +3 7410-58-88-55; olderivan.am) serves Armenian cuisine amid lively folk music and somewhat gaudy decor. The cave-like venue, overflowing with antiques and traditional arts and crafts, has welcomed illustrious guests, from local artists and celebrities to President Dmitry Medvedev. The average entree costs about 2,500 dram ($6).

Where to stay

Built by the American entrepreneur James Tufenkian in 2001, Avan Villa Yerevan Hotel (13th Street; +3 7460-50-10-10; tufenkian.am) offers a spectacular view of the bustling capital from its hilly vantage point, only a 10-minute drive from the city center. The hotel’s 14 guest rooms present an eclectic mix of modern and traditional styles — from wrought iron bed fixtures to hand-woven 19th-century carpets — conveying an atmosphere of elegance as well as comfort. Prices range from 31,200 dram to 52,000 dram ($80 to $133) per night.

If you’re looking for greater luxury, Denmark’s national women’s football team gave the Golden Tulip Hotel (14 Abovyan Street; +3 7410-59-16-00; goldentulipyerevan.com) a glowing review. The elegant hotel is located in the heart of Yerevan, within walking distance of the Republic Square and the National Art Gallery. Whether basking by the open-air pool or savoring an Italian or Armenian meal at the award-winning Rossini Restaurant, you might just bump into distinguished guests such as actor Gerard Depardieu or musician John McLaughlin and his band the 4th Dimension. Prices hover around 89,000 dram ($228) per night and can soar up to 150,000 dram ($385) for a Senior Suite during the summer season.

The Marriott Armenia Hotel (1 Armiryan Street; +3 7410-59-90-00; marriott.com) is conveniently located on Republic Square. Originally built in the 1950s as the main tourist accommodation during the Soviet era, this international hotel offers classic, comfortable rooms within walking distance of Yerevan’s main attractions. Its meeting rooms and large ballroom are ideal for business gatherings. Prices, which almost double between April and May, start at 65,000 dram ($166) and reach 290,000 dram ($744) for a suite.

Conversation starters

A joke in Armenia says that “if you want to know if you’re a real Armenian, you have to talk about Armenian history, culture and identity three to five times a day.” To win the hearts of Armenians, locals suggest that you begin by praising the country and its rich culture. If you also raise a glass of Yerevan’s famous cognac, you have set the basis for a lifelong friendship.

How to get there

SIGRID LUPIERI / FOR SPT

Mount Ararat looming high above the monastery of Khor Virap, perched on a hill near the Armenian capital.

The easiest and fastest route to Yerevan is by plane. Yerevan’s Zvartnots International Airport (zvartnots.aero/en), is located 12 kilometers from the city center and has recently been renovated to include duty-free stores and Wi-Fi connections. There are no direct flights from St. Petersburg to Yerevan, but including a short layover in Moscow, the whole journey takes about six hours, with prices for a round trip starting at 13,500 rubles ($460). Once at the airport, you can buy a single-entry visa for 120 days for 15,000 dram ($39), or a single-entry visa for 21 days for 3,000 dram ($8). All children under 18 years of age are free of charge.

To get to the city center, the fastest and most practical route is via taxi. Taxis provide 24-hour service and cost about 2,800 dram ($7) for a trip to the city.

International travel to Armenia by train is limited. While there are no direct routes from Azerbaijan or Russia, there is a good connection with Tbilisi, Georgia. You can buy tickets on the second floor of the Tbilisi train station where the staff speak Georgian, Russian and limited English. Trains from Tbilisi only run every two days, departing in the afternoon and arriving in Yerevan early the next morning after a 15-hour trip. Costs depend on whether you prefer to ride first, second or third class and range from 12 lari ($7) for a bench seat to 45 lari ($27) for a first-class compartment. You can obtain a visa from the border patrol when you reach Armenia.


Yerevan

Population: 1,091,235

Main industries: Carpets, chemicals, primary metals, machinery, plastics, alcoholic beverages, and processed food

Mayor: Taron Margaryan

Founded in 782 B.C.

Interesting fact No. 1: Armenia is considered the first nation to have adopted Christianity as a state religion in 301 A.D. According to biblical accounts, Armenians are the direct descendants of Hayk, the great-great-grandson of Noah, whose ark landed on Mount Ararat after the flood.

Interesting fact No. 2: Yerevan is famous for its brandy. The Yerevan Brandy Company, not far from Republic Square, was founded in 1887, and its cellars contain one particular barrel of brandy that will only be opened when the conflict with Azerbaijan over the Nagorno-Karabakh region comes to an end.

Sister cities: Buenos Aires, Argentina; Sao Paulo, Brazil; Montreal, Canada; Marseille, France; Nice, France; Tbilisi, Georgia; Isfahan, Iran; Carrara, Italy; Venice, Italy; Beirut, Lebanon; Antananarivo, Madagascar; Chisinau, Moldova; Rostov-on-Don, Russia; Bratislava, Slovakia; Damascus, Syria; Odessa, Ukraine; Cambridge, U.S.; Los Angeles, U.S.

Helpful contacts: • Eduard Nersisyan, director of Yerevan City Hall’s development and investment programs department (1 Argishti Street; +3 7410-51-42-27;

yerevan.am).

Major Businesses

• Yerevan Brandy Company

(2 Tsovakal Isakovi Avenue;

+3 7410-51-01-00; ybc.am) is one of the most successful brandy producers in the world and is now owned by the French group Pernod Richard. President Dmitry Medvedev, Foreign Minister Sergei Lavrov and French composer Michel Legrand have taken tours of the building.

• Nairit Plant (70 Bagratunyats Street; +3 7410-44-95-11; nairit.am) produces chemicals such as chlorine and caustic soda and chloroprene rubber. The plant opened in 1933 and has recently begun expanding its operations in Moscow.

• Established in 1999, SPS Cigaronne (24 Hovhannisyan;

+3 7410-66-14-32; cigaronne.com) is a cigarette maker that exports its high-end tobacco products to 35 different countries, including Russia and the United States.

War memorial project wins English Heritage cash

Posted on 22nd April 2012 in The monuments of world

“English Heritage is pleased to be involved in a project which will ensure that those who laid down their lives for future generations are not forgotten nor the monuments to them neglected.”

Frances Moreton, director of the War Memorials Trust charity, which provides grants for the restoration of monuments, said: “This project is important as improved information on war memorials will provide the charity with a better understanding of the memorials we are seeking to protect.

“The centenary is an opportunity to show that we all still remember and ensure our war memorials are preserved so future generations will continue to remember.”

The new project, given the working title We Still Remember, will make use of the existing data, and attempt to fill in the gaps.

It will be interactive, allowing people to add information on the location, condition and ownership of monuments in their area, will provide information on the funding available and give help on how groups and individuals can apply.

English Heritage said the grant would be worth up to £100,000 and would pay for several parts of the project, including IT consultants to set up the site, which could be up and running by September.

The database is the latest victory for the Sunday Telegraph’s Lest We Forget campaign, which was prompted by concern over the condition of the nation’s monuments.

It has already been backed by David Cameron, the Prime Minister, and senior military figures, and secured progress on calls for the prosecution of everyone caught damaging a war memorial, stiffer sentences for those convicted and tighter laws on scrap metal dealing to deter theft.

Thirteen organisations, including the War Memorials Trust, the Heritage Lottery Fund, the Department for Culture, Media and Sport, and the Imperial War Museum, have now formed the “war memorials action group”.

Carole Souter, chief executive of the Heritage Lottery Fund and chairman of the group, said: “Collecting accurate information about the thousands of war memorials across the UK is essential to ensure they will be protected for future generations. It’s particularly exciting that local communities will be able to get involved in creating this database.

“This is a great example of how the members of the War Memorials Action Group are sharing their knowledge and experience and working together.”

* If you know of a war memorial in your area which is in need of repair, please let us know by emailing warmemorial@telegraph.co.uk or writing to Lest We Forget Campaign, The Sunday Telegraph, 111 Buckingham Palace Road, London, SW1W 0DT

The Great Mosque in Djenné, Mali

Posted on 18th April 2012 in The monuments of world
By HOLLAND COTTER
Published: April 18, 2012

DJENNÉ, Mali — As in so much of the Islamic world, “insha’Allah” — “if God wills it” — is how people punctuate conversations in this predominantly Muslim West African country. If you speak of starting a project, or taking a trip, or trying to pay a debt, the outcome is always understood to be conditional.

Recently Malians have had to trust heaven more than usual. The year’s millet crop arrived too early and much too thin. In late fall and winter there were attacks on Europeans by a Qaeda affiliate. The military overthrow of the government in Bamako, the nation’s capital, left one of Africa’s poorest nations shut off from the world. Meanwhile Tuareg rebels and Islamist forces have seized the northern half of the country, including Timbuktu.

Tourism, so vital to the economy, has been reduced to a trickle, though West Africa has never attracted the kind of monument-hungry crowds that flood into Egypt. Most travelers who come here are in search of “black” Africa — the Africa of so-called tribal art — and many are only dimly aware of the extraordinary vitality of Islamic culture, old and new, below the Sahara.

In modern cities like Bamako, and Dakar in Senegal, this culture often assumes a pop voice, with religious phrases spray-painted across walls and devotional music pounding and keening over the airwaves. In the ancient pilgrimage city of Djenné, set between two rivers in the country’s center and accessible only by ferry, the voice is quieter, tempered by tradition, but also shaped and, some would say, distorted, by modern intervention.

Djenné, along with Timbuktu, was long a central point for the diffusion of Islam deep into the continent. Although Islam took firm hold in the city only in the 13th century, when a local ruler converted, it had been filtering in on trade routes from the Mediterranean coast and the Middle East for centuries. Along with salt, gold and slaves, merchant caravans brought scholars and scribes, many of whom stopped along the road to set up Koranic schools and manuscript ateliers.

Their path can still be imagined today in the countless small village mosques that dot Mali’s landscape like way stations, some squat and foursquare and painted candy-box turquoise and white, others molded from earth like ceramic pots. And it’s easy to experience the age-old thrill of arriving at Djenné itself, with its majestic Great Mosque seen from afar against the horizon, dwarfing the city around it.

 The mosque is one of Africa’s most revered religious monuments. Constructed almost entirely from sun-dried mud bricks coated with clay, it is the largest surviving example of a distinctive style of African architecture. In tribute to its status, it has been designated, together with its immediate neighborhood of low-rise adobe houses, as a Unesco World Heritage Site.

Yet for a Western viewer the Unesco seal of approval  may raise expectations that the building doesn’t quite meet. Heritage implies great age, and the mosque, as it now exists, is not ancient. The original mosque, dating from the 13th or 14th century, was a ruin when a French explorer reported seeing it in 1828, and was later demolished. It was only in 1907, by which time Djenné had become a French colonial outpost, that the mosque we see today was constructed on the site of the first one.

The architect, Ismaila Traoré,  the city’s chief mason and a Muslim, used traditional materials, including the palm-trunk inserts that bristle from the facade. But as historians have noted, the overall design adheres to the neo-Sudanese style being promoted at the time by the French, who wanted to give a uniform look to all their West African properties.

Even if you accept the 1907 mosque as the new “original,” heritage-worthy in its own way, on the order of the Cathedral of Notre-Dame in Paris, problems arise, because the building is still changing. The climate in Mali — long hot, dry stretches broken by torrential rains — is rough on mud-brick architecture. Fissures and leaks quickly develop and grow. So every year since the Great Mosque was built, it has required a mud replastering, which the citizens of Djenné undertake as a festival event called the Crepissage de la Grand Mosquée.

The replastering, or remodeling, has preserved the structure but also, over time, subtly altered it, rounding and softening its contours, giving it a molten, biomorphic look — the visual equivalent of Malian Islam, some say — insistently powerful without being harsh.

More critically, the accumulated layers of plastering have gradually weakened the structure. In 2006 the Aga Khan Trust for Culture, based in Geneva and with a mandate to conserve earthen architecture, declared the mosque in danger of collapse and began an extensive restoration, which changed the shape yet again: curves and irregularities became crisp Modernist angles and straight lines.

In addition, the Aga Khan personnel asked that the replastering stop until the restoration was complete. In terms of work, this made sense, but it had social ramifications. Djenné was suddenly deprived not only of a civic holiday and a much needed tourist lure, but also of spiritual earning power: by repairing their mosque the citizens had gained blessings — baraka — year after year.

Many in the city have raised heated complaints about the Unesco status — which, since it went into effect in 1988, has legally prevented residents of the historic zone from modernizing their homes — and about the Aga Khan Trust’s tradition-breaking makeover. At the same time, for the people who use the mosque, gathering in its biscuit-colored prayer halls, anger and aesthetics alike take second place to devotion.

To a Western visitor who knew the mosque only from pictures and for the better part of a lifetime had longed to see it, it looked, under the light of a full moon and at dawn, somewhat different from what was anticipated but differently magnificent, a kind of architectural hallucination shaped from common African earth.

Meanwhile, politics have also threatened to stall an important project at the Djenné Manuscript Library, directly adjacent to the Great Mosque, where work is under way — sponsored by the British Library Endangered Archives program in London — to preserve physically and digitize the many thousands of Arabic manuscripts that survive in the city. These include many handwritten copies of the Koran, but also medical, scientific and legal treatises; books of magic; and transcriptions of oral history as handed down by the griots, or minstrels, of West Africa. Some of the material dates to the 11th century.

A small number of the manuscripts belong to the library; most are still owned by local families and are in precarious condition. Some manuscripts recently on view in the office of the imam of the Great Mosque were kept locked behind screened cabinet doors, which protected them from insects, though the room itself, with its crumbling, water-damaged ceiling, gave clear evidence of other environmental liabilities.

A campaign to persuade local owners to entrust their manuscripts to the Djenné library has met with some success, and digitizing goes forward: some 40,000 images are now online. But serious conflicts around the project have arisen.

Certain members of the Djenné religious establishment want to preserve primarily Koranic manuscripts, but not those of magic and oral history, which they consider heretical. The British Library team, by contrast, wants to digitize everything possible, giving priority to items rare in age, exceptional in execution and unusual in content, whatever that may be.

In play, of course, are differing attitudes toward the handling of potent information, including information in the form of art. The West believes in instant access, full and neutral disclosure; material first, spiritual second. Orthodox Islam believes in ideas discriminately revealed, then slowly absorbed; in mystery over matter, or at least equal to matter.

What’s at stake is what beliefs and biases will shape the way history is told, in this case the history of Djenné, which is a crucial part of the history of Islam in Africa. (The United Nations has expressed concern over the safety of similar manuscripts in Timbuktu, since the occupying forces have looted the Ahmad Baba Institute of Higher Islamic Studies and Research.)

The big question is whether any work can go forward, given the drastic uncertainty of Mali’s present political situation. Half of the country, including Djenné’s spiritual twin city, Timbuktu, some 300 miles to the north, has effectively passed into new hands. And the intentions of the military junta in Bamako are unclear. For outsiders much of the country is still a no-go zone. For Malians catastrophe looms.

At least Djenné has had some positive news lately. In mid-March, after a three-year halt, the Crepissage de la Mosquée resumed. Few outsiders were present to see it, but the lift in local morale was huge. At around the same time a potential standoff in the archiving project was averted, with the opposing parties at least temporarily reconciled.

And there is the hope, even now, that with time new travelers, frightened off by current events, will come to this old, pious African city, with its deep history, contemporary questions and transcendent earth-made art, insha’Allah.

Italy's museum czar's recipe: Cultural tourism can help end recession

Posted on 11th April 2012 in The monuments of world

ROME – One of Italy‘s top culture officials has pushed private investment in the country’s museums and galleries and the seemingly insatiable Chinese and Indian appetites for art and archaeology as the way to pull the country out of its recession.

Mario Resca, a former CEO of McDonald’s Italian operations who was appointed in 2008 by the government of Silvio Berlusconi to be director-general of the Culture Ministry, said that an increase in ticket sales to Italian museums has not been matched by an increase in state finding .

Chatting with a small group of foreign correspondents in Rome, Resca said the number of visitors to state museums and archaeological sites increased by some 15 per cent from 2009 to 2010 and by about 7 per cent from 2010 to 2011.

But budgets and investment have not risen with visitor numbers. Resca acknowledges that the budget shortfall isn’t about to be reversed, thanks to the latest round of austerity cuts ordered by Berlusconi’s successor, Premier Mario Monti.

Instead, Resca proposes that Italy should look to private investment to develop the economic potential of its cultural heritage, adding that Monti was “making a mistake” by not pushing for tax breaks to encourage private investment in Italy’s museums and archaeological tourist sites.

“It’s hard to restart (the economy) with manufacturing,” Resca argued. Selling more Italian cars and refrigerators isn’t about to make the country the global leader in manufacturing, but Italy is well-positioned to become the world’s No. 1 in tourism centred on culture, he said.

“Indians, Chinese don’t come to swim or ski in Italy but to see our culture,” Resca added.

Appointed to tap the economic potential of Italy’s artistic and archaeological heritage, the culture ministry official has pushed for longer museum hours to encourage more Italians to visit them. “If we close a museum at 5 p.m., only vacationers can go.”

At the time, the appointment of a former hamburger chain executive to improve the situation of Italy’s museums and monuments set off an outcry from museum directors and art world officials worried that he lacked the professional background for the post.

Resca, whose mandate runs out in a few months, brushed off the fears.

“Maybe an art historian isn’t the best person to manage Pompeii, with 900 employees, contracts to stipulate,” said Resca.