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Having problems with your Dell Latitude D600 Notebook ?

Dell D600 LCD issue

\015 My wife's laptop's (Dell D600) screen won't work once windows boots up. I can go into the BIOS menu & see any & everything on the screen. Also, if I connect my desktop's monitor to the back of the laptop we can use it normally, but once windows boots up to the log-in screen for users the screen goes blank.Can anyone help me with this one?Thanks,DSCWMitchell\015

Answers :

What I've found on two laptops I've worked on in the past two years is that in a case like this, there is a little pin near the power button (or on the strip up near the display) that tells the laptop when the monitor is closed.  If that pin gets stuck, the computer will think it's shut all of the time.  The sensor is only active in normal mode of windows with the drivers installed (if it's in safe mode or VGA mode  the sensor does not work until you raise the resolution.  the sensor doesn't work at all if you boot from a knoppix cd.)

You may be able to just flick the pin and get it unstuck, but in some cases you have to remove it all togther.

To remove it, turn the lapotp off. lean the monitor back as far as it can go (don't force it). You then need to carefuly pry up the strip that the power button is on (ussually there is a space you can pry open on the left or right side of the strip depending on the model laptop; be very careful not to break anything).  You can then pop it out with a small knife or tweesers and clip the strip back down.

If you don't feel comfortable doing this, then find someone who is.

I hope this helps someone.

get dell driver R98704 install restart and that should work. i did that with my d600 using windows 7. remember to change compatibility to windows xp sp3 b4 you un it
Repair Help & Product Troubleshooting for Dell Latitude D600 Notebook

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Dell D600 Freezing on network detection

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Finding compatible replacement LCD for my Dell Latitude D600

Since you will need to open your computer and remove the screen to replace it, I suggest you remove it now and look up the part number on it. Then you'll now exactly want part you laptop has.\015\012\015\012Alternatively, you can also get ... Dell Latitude D600 Notebook

Dell D600 LCD issue

What I've found on two laptops I've worked on in the past two years is that in a case like this, there is a little pin near the power button (or on the strip up near the display) that tells the laptop when the monitor is closed.  If that pi ... Dell Latitude D600 Notebook

Hello, I have a Dell D600. and the screen froze the other day. I did a hard restart and now the screen is pitch black at startup (but the systems seems to be running). Please help

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Re: your suggestion for my Dell Lattitude D600 Hard Drive Problem

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No display lights

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I have a red vertical line on my dell inspiron laptop.How do I remove it?,please

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Dell xps, on startup the screen is a light blue thats it nothing else on it,

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CLOSED - Regulatory Affairs Project Manager - Robotics ( 189585 )

Grenoble, FRA

Unfortunately, this role is now closed - But if you want to be kept in the loop for similar roles at this level, please hit the "apply now" button and we will add you to our talent hub!

Easily Apply via the Apply now button below!

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A Note From Jarrod Ellis Regarding COVID-19 (Coronavirus)

As most people are, I’m concerned for the safety of you and your family, as well as for our technicians. My team and I are following the development of the emerging coronavirus (COVID-19) closely, and in the interest of ensuring a safe and healthy work environment, we wanted to keep you posted on the actions that we are taking to keep you and our employees safe.

Prior to coming to work each day, we are asking our employees to take a personal health self-assessment, which includes questions including:

  • Do any of the following currently apply to you?
    • Fever (greater than 37.3°C/99.1°F)
    • Respiratory symptoms, dry cough or shortness of breath, headache, muscle aches and pains, chills, sore throat or other unexplained severe illness accompanied by a fever
    • Possible contact (within 3 feet/1 meter) of symptomatic individuals or those who have come in contact with the virus.

If our employees answer yes to any of the above, they are being asked to self-quarantine for 14 days, and they cannot return to work until the risk has passed.

Likewise, we ask you to let us know if any of the above apply to you, and we can assess how we serve you, keeping in mind everyone’s safety and health.

Your Health and Safety is our Top Priority. For this reason, I have also implemented new protocols for our field personnel, including:

  • Practicing social distancing while in the home on sales consultations and during repairs or new installations. While we value face-to-face conversations about your HVAC system, I will follow-up once service or installation is complete by phone, rather than in your home.
  • Implementing additional cleaning measures by our technicians, such as frequent handwashing, disinfecting of service vehicles and using hand sanitizer in our vehicles.

We thank you for your business and appreciate your flexibility as we navigate this unprecedented time while keeping you and our employees safe and healthy.

Please let me know if you have any questions.

Jarrod Ellis


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From our first meeting, I had a wonderful feeling about these 2! We met for coffee and it was like meeting with old friends I hadn’t seen in ages! We started chatting wedding details and before we knew it, 2 hours had passed and we hadn’t even noticed!

Fast forward almost 8 months and the big day finally arrived! Ben & Kate got ready at the cozy Chapel Hill cabins. Filled with rustic charm, they perfectly complimented the beautiful details incorporated into the wedding day. From the gift box each groomsman received, the Groom Survival Kit put together by Kate, to the doll’s dress given to flower girl which matched the bridal gown – every intricate detail was perfection!

Their ceremony was only a short drive down the road from Chapel Hill at the quaint little Saint Gregory’s Catholic Church. They had such a lovely ceremony, complete with family candles, some beautiful readings by family members and sealed the deal with a kiss! We took some time after the ceremony to mingle with guests, have some group photos in the gorgeous little sun drenched courtyard, and then headed off to the nearest McDonalds. See, Ben and Kate met at Maccas 9 years ago, so it seemed only fitting that the pay a visit on their wedding day. While we were there, a gentleman came up to them and said it was his 49th wedding anniversary that day and handed them a small bible as a gift. We then drove back up the hill to the venue and along the way, stopped for some quick photos in front of some barn doors. You wouldn’t believe it, but a guy stopped right where we were shooting and asked if we would like to use his 57 chevy for some photos… he didn’t have to ask twice!! That beautiful pastel yellow car was the perfect addition to their wedding day memories.

The party into that evening was one filled with laughter, some epic dance moves and lots and lots of happy tears! Kate’s first dance was with each of her 3 brothers, but it was the last one that brought me to tears. They danced to the song You’ve Got a Friend In Me from the movie Toy Story. From that very first line, the entire reception became a big hot mess of tears! Next was the father daughter dance which began with a lovely slow song… before they upped the tempo and busted some pretty legendary dance moves together. Ben & Kate’s first dance was something from a romance novel, with Ben getting emotional admiring his beautiful bride, and Kate soaking in every glorious minute of that song. We even managed a few minutes for our customary night shots outside the reception. With a farewell arch to wrap up the evening, these 2 lovebirds made their way into the night to begin the new journey together into married life!

Thank you so much Ben and Kate for allowing us to capture so many magical moments on your big day! xx

Vendor Details

Venue: Chapel Hill Retreat // Videographer: Puzzleman Productions // Rings: Hennings Narellan & Prouds Jewellers Macarthur // Flowers: Your Floral Indulgence // Car Hire: Thrifty Campbelltown // Bridesmaid Dresses: jus house // Bridal Gown & matching dolls dress: Abigail Alterations // Suits: Connor // Shoes: Betts // Hair: Sam Mooney hair & makeup artist // Make Up: Alanah Downes // Cake: Lil Miss Cakes and Bakes // DJ: Mobydisc // Bride’s Gifts: Watts & co, Heavenly Hangers, Mignonandmignon // Groom’s Gifts: Giftware Direct // Bonbonnieres: Specialty Donuts & Muffins


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Protect From The Fire Hazard by Chimney Sweep

Posted by & filed under Embers News.

Accidents are common in household kitchens because it involves fire and heat. To avert many such accidents due to chimney functioning there, chimney sweep services should be hired. There are many chimney sweep service company in London, and few of these are best in the world and perform cleaning of the highest order. If people… Read more »


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Visually explore and understand MY World with Popily

Humans of the world can now visually explore the data from the MY World global survey in new ways. Popily – a data science and visualization company — has uploaded the open data from the survey onto their site, allowing users to further investigate, discuss and understand the survey via thousands of data visualizations. The site allows for easy social sharing, allowing users to collect, comment and share the data. Popily will also partner with the UN Millennium Campaign to analyze and curate this data, providing new insight ahead of the UN General Assembly in September 2015. See Popily site

MY World is the UN Global Survey for a better world, conducted between 2013 and 2015 across the globe. The 7.7 million responses have been collected mostly from person to person paper based methods, as well as online and through SMS. Although this data is all open source, the current data visualizations allow for disaggregation by country, age, gender, income level and method of collection. Popily will now allow people to further explore the data with new ways of comparison, diving deeper into the database. Each visualization is a potential insight into the priorities, needs, and voices of the citizens that have spoken up to help guide the new UN development agenda.

“The UN is actively promoting a data revolution to increase transparency through open data and innovative data visualizations. The service Popily provides is different because it gives people – even those without any background in data science or analytics – the ability to directly examine the results of the MY World survey at an even deeper level and to debate and share their perspectives openly.” said Mitchell Toomey, Director of the UN Millennium Campaign

Popily will lend its expertise in data science to the UN Millennium Campaign by extracting key data cuts and identifying new facts by cultivating different data sets into Notebooks, the technique Popily organizes these infographics, and in interpreting this data in shareable messages for social media and bloggin. This data will be extremely useful to UN Country Offices as they begin the process of implementation for the new UN Global Sustainable Development Agenda, to be ratified in September 2015.

“Making it easy for people find and tell their own stories with data, giving people from all walks of life the opportunity to hear directly from the rest of the world, using data to spur honest dialogue from diverse perspectives “ said Jonathon Morgan, CEO of Popily, “these values are at the heart of our technology and our company.”

Finally, Popily has been able to extract qualitative data from Facebook from the Humans of MY World photo series, which tells the human stories behind the voters on MY World. This exercise has allowed the UN Millennium Campaign to understand the wealth of content such as the amount of people choosing each priority and how many likes each priority receives.

“When we had our first look at the Humans Of MY World data, we were blown away — honored at the opportunity to provide a way for people interact directly with the data, to share their stories with and around the data. Our hope is that these visualizations will spur new conversations, foster open dialogue amongst the world’s citizens, and help people tell meaningful stories with data” said Vidya Spandana, Chief Growth Officer of Popily.

The MY World data analysis will continue over the next few months via and social media channels in collaboration with the UNMC and the Popily team.


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Sarah L Owen MS LPC

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Offering a unique blend of client centered counseling, energy psychologies and Eden Energy Medicine.

My favorite therapist, Sarah Owen!  She is the best in the combined fields of energy therapy and psychotherapy.  Wisdom, integrity, fun, effectiveness, support, respect, insight, honest plus self-help tools for after the session.  NPM former client

My Philosophy

My work is highly collaborative. We work together to identify your goals and the therapeutic methods that fit best for you.  I use humor whenever possible to make our sessions lively and when appropriate light-hearted.    I believe that each person has profound inner healing resources and I can serve you best by aiding in removing blocks to these and supporting your empowerment.

What if things could be different?

What if you felt free of past and present limitations and had:

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Penn Arts & Sciences Logo

World Film History to 1945

ENGL 091.401
crosslisted as: CIMS 101, ARTH 108, COML 123
TR 3-4:30pm
fulfills requirements:
Sector 2: Difference and Diaspora of the Standard Major
Sector 6: 20th Century Literature of the Standard Major
Sector III: Arts & Letters of the College's General Education Curriculum
Cross Cultural Requirement of the College's General Education Curriculum

This course surveys the history of world film from cinema s precursors to
 1945.  We will develop methods for analyzing film while examining the growth
 of film as an art, an industry, a technology, and a political instrument.
 Topics include the emergence of film technology and early film audiences, the
 rise of narrative film and birth of Hollywood, national film industries and
 movements, African-American independent film, the emergence of the genre film
 (the western, film noir, and romantic comedies), ethnographic and documentary
 film, animated films, censorship, the MPPDA and Hays Code, and the
 introduction of sound.  We will conclude with the transformation of several
 film industries into propaganda tools during World War II (including the Nazi,
 Soviet, and US film industries).  In addition to contemporary theories that
 investigate the development of cinema and visual culture during the first half
 of the 20th century, we will read key texts that contributed to the emergence
 of film theory.  There are no prerequisites.  Students are required to attend
 screenings or watch films on their own.


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Why People Think Are A Good Idea

Things to Have in Mind When Selecting Moving Company

People are always moving from one office to another or from one house to another. For the moving prices, it is essential that you hire a moving company that will handle the task. On the other hand, the rapid increase in the number of firms in the market will ensure that you may take a lot of time before getting the right ones. So many tips can help you to get the right firms for the services. This report discusses some of the things that can help you get the right ones.

The quantity that they can carry at a go is one of the things that you can concentrate on. Some deal with so many products at the same time while others may not take off so much. You have to look at the quantity that you own before getting such. Those with lots of properties should get the ones that will take care of all these. However, space should not be that much when the properties are not so many.

Secondly, you can consider the reports by the customers to help you settle for the right ones. It shows the opinions of most of the people who may have been in contact with the companies. Some will be for the companies while others against. You should settle for the ones that are supported by most of the people. This tells you that they do not have a lot of issues with the services. The ones that the customer provides adverse reports about should not get closer to you since they may fail you.

Recommendations are also some of the things that you can look at when selecting a moving company from the market. Other parties are crucial in the search for the best agencies around. It is one of the things that will help you reduce the wait for the right firms. The past customers of the companies make the perfect reference pointy for you. They will try all they can to ensure that you settle for the right ones. They also ensure that you stay away from the ones that may not give you what you want.

The research will also help you a lot when looking for the best moving companies from the market. You require so many things concerning the service providers since they play a significant role in the choices that you make. Researching online is one of the things that you should think of because it will help you in knowing the much that you need to know.

You should check at the experience of the moving company. To handle the services, it involves, packing and unpacking the items, this needs more skills. Therefore, make sure that the moving company has a qualified team to handle the task. Check for the number of years that the moving company had been in the business. Also, ensure that you choose a moving company that has been licensed to offer the services in the area that you want.

How to Achieve Maximum Success with

– My Most Valuable Advice


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Home / Links

Rhode Island Home & Design

Rhode Island Home & Design

Click to visit Rhode Island Home and Design, the source for all things Home and Design in Rhode Island. Whether you're looking for basic tips on maintaining your home or apartment, in the real estate market for buying a new home, looking for a new home design, or trying to figure out which appliance or home technology piece you need, since 2004 Rhode Island Home and Design has been providing Rhode Islanders with practical and helpful information for their homes and apartments.

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At terradisiac you will find thousands of gardening, pond, lawn, tools and gift items with a special focus on organic and natural products. Give the gift of choice with our gift certificates.

Home Electonics Gifts Online Gift Store | Home Garden Decorations

Shop with confidence using our secure and safe checkout.Home Electonics Gifts Online Gift Store | Home Garden Decorations A&r gift store offers home garden décor electronics all around gifts and collectables. You will find myth and legand, western, exotic, spun glass work.

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Have you ever tried to exchange links, swap links, or trade links? Was it hard? Use link market instead; - it is easy to use, free and very smart. It will save you hours of work.


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Kiki's Delivery Service Traditional Jiji and Flower Bento Box with Divider

Item No.Item Number: BLFSKA37623
Sold Out - For Informational Purposes Only

Shopping for Kikis Delivery Service Kitchenware?

Take a look at our huge selection of Action Figures, Construction Toys, T-Shirts, Key Chains, Vinyl Figures, and Wallets!

  • This item is NOT FOR SALE. We do not expect any further shipments of this item and are keeping it on our website for informational purposes only.
The Kiki's Delivery Service Traditional Jiji and Flower Bento Box with Divider has a tight seal with a 4-point lock so spillage is impossible. This bento box is a must have for Studio Ghibli and Kiki's Delivery Service fans. The inside divider keeps food and sauces from mixing, so your food stays fresh and tasty. Neato! Microwave safe with the lid off. Dishwasher safe. Ages 15 and up.
Company: Skater
Themes: Kikis Delivery Service, Studio Ghibli
Product Type: Kitchenware
Character: Jiji
Age: 15 +
Country of Origin: Japan
Packaging Height: 7.00
Packaging Width: 2.50
Packaging Length: 5.00
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Entertainment Earth, Inc. markets and sells products, including children's products, for purchase by adults 18 years and over. If any product you are ordering is intended for a child please assume all of the following warnings may apply to that product:
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24/7, 365 Reactive maintenance partner to clients nationwide

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We have a team of multi skilled engineers who are always on hand for break downs and technical support

Agreed SLA's can be set for different sites and geographical locations to ensure our team responds to attendance requests appropriately.

Please get in touch to discuss your requirements

To report a job, please contact the helpdesk on;

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Closing The Skills Gap Through Innovation

Getting ready for the job market of the future needs a rethinking of our approach toward education
Closing The Skills Gap Through Innovation
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Franchise Your Business

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6 min read
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"The jobs are there, but the skills are not” is the most familiar refrain you will hear from senior executives today. I have recently seen a Twitter survey on #StartingUp that asked whether employers believe that young people are getting the skills they need to get ahead, and over 60% of respondents said “No.” The vast majority of employers expect that by the early 2020s, as high as 42% of the required workforce skills will undergo a dramatic shift, and billions of people displaced by automation will need re-skilling. In Europe, about 170 million people (44% of the working age population) don’t have even basic digital skills. The UAE alone is predicted to experience a US$50 billion skills gap by 2030. University graduates here lack STEM and language skills, as well as problemsolving, critical thinking, and collaboration skills demanded by employers.

Meanwhile, employers worldwide are struggling to fill job vacancies, and it will only get worse. LinkedIn estimates that by 2030, the financial and business services sector alone will be almost 11 million workers short, and there will be more than four million jobs unfilled in the technology, media, and telecommunications sector. While many individuals worry that globalization, artificial intelligence, and robots will decimate their jobs, CEOs desperately need talent, and nearly 80% of them, according to a PwC survey, report that skills gaps are limiting corporate growth. Skill gaps do not only put a break on growth, but also threaten economic opportunities and may result in staggering costs. As an example, by the early 2020s, a massive 3.5 million shortage of cybersecurity experts could raise the cost of damage to as high as $6 trillion per annum, according to Cybersecurity Ventures. Future Agenda, a think tank, suggests that even for traditional jobs, such as those of scientists, engineers, and nurses, the skills requirements are changing fast, and the digital economy is particularly hungry for skilled workers.

Related: Understanding The Middle East's Skills Gap

What is worrying, however, is that despite these job vacancies, 30-45% of the global population is underutilized– unemployed, inactive, or part-time. What is even more unsettling is that almost 300 million of people in the 16-24 age group are not involved in education, employment, or training. According to McKinsey, we are facing high technological unemployment in a skills-scarce digital age. The causes behind the skills gap are complex. It is brought about by a convergence of economy-wide technological disruption, digitization of business, the changing dynamic between workers and machines, a lack of a clear path from education to employment, and an underinvestment of corporates in upskilling or reskilling their employees.

Given the magnitude of the problem, what is being done to close the skills gap? Many corporates have revamped their HR policies and training. IBM has recently embraced the era of “new collar” worker, putting skills above degrees. Its global workforce of 380,000 employees have access to Watson Career Coach, and a wide range of learning and development programs. Amazon plans to spend some $700 million on reskilling to third of its workforce in the next six years. PwC Australia is now offering a new apprenticeship program in business and technology for students straight after high school. Universities are also addressing the skills gap to ensure a smoother path from education to employment.

As an example, a 2018 study by Coinbase shows that over 40% of the world’s top 50 universities have introduced at least one class on cryptocurrencies and blockchain (technologies underpinning the recent fintech revolution), both highly demanded by industry. MENA universities are diversifying their computer science degree offerings to fill in the IT skills gap. American University in Dubai, one of the regional leaders in graduate employability, is developing a master’s degree in AI consistent with the UAE’s national strategy for artificial intelligence.

Governments are also introducing supportive policy changes. One of the most robust initiatives is SkillsFuture, launched in 2015 in Singapore. The program provides all citizens with access to training, including through workshops, work-study programs, and online courses. It has become a model for public-private investment and cemented the role of Singapore as an innovation hub.

The most exciting developments, however, are happening in the startup space, where edtech ventures are disrupting traditional college to offer indemand skills in high-growth sectors of the digital economy. Lambda School (which received $30 million from investors including Google Ventures and Y Combinator), an online coding school, is an incomeshare agreement (ISA): students pay nothing while attending the school, and then pay a portion of their earnings once they are employed. Currently at 2,700 students and growing at 10% a month, Lambda is planning to transfer the ISA model to other indemand jobs such as nursing. Udacity, an online platform, is specifically focused on indemand technical skills (e.g., programming, artificial intelligence, cloud computing and data science) which are offered in the form of Nanodegrees developed in collaboration with and recognized by leading tech companies like Google, AT&T, IBM, nVidia and Amazon Web Services (AWS).

Beyond the ISA model, bootcamps are rising in popularity, globally and in the MENA. In the early days, bootcamps were typically focused on coding and computer science, now they are expanding into areas beyond tech– sales, data science, digital marketing, and machine learning. These are intense programs usually developed in conjunction with industry and taught by professionals, where students work on real projects (or in a simulated environment), and graduate with a portfolio of work as evidence of their skills. Many bootcamps, at least in the US, boast placement rates north of 80%. A host of innovative startups do not directly provide skills training, but instead focus on skills assessment, certification, and credentialing. Employers, following the likes of Google and IBM, have started to use microcredentials or e-portfolios to assess employees’ competencies. Credly, a venture capital backed startup, verifies evidence of skills and achievements through digital badges. Portfolium, another venture-funded US company, enables students and recent graduates to showcase their projects, skills and credentials. Closer to home, AssessHub uses advanced analytics to assess employees’ skills so as to help employers to hire, train and promote talent. These innovations give me confidence that students and employees remain fit for the job market of the future.

Related: The Struggle Is Real: The Middle East Has A Skills Gap Crisis

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Lisa Hannigan – Bleu Lézard – 08.05.2012

It’s been more than eight months since I posted a gig review here. For that I can mostly blame moving from Amsterdam to Geneva (fewer gigs on tap) and becoming a father (fewer opportunities to go out). So I was really pleased to be able to go to see Lisa Hannigan in Lausanne this week, in a tiny venue that...


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Classic Tomato Toast with Mayonnaise and Chives

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6 Servings
Active Time
5 minutes
Total Time
5 minutes

    • 6 tablespoons mayonnaise
    • 1/4 cup coarsely chopped fresh chives, divided
    • 6 slices toasted white bread (such as Wonder Bread or Martin's potato bread)
    • 1 pound very ripe multicolored tomatoes, sliced 1/4" thick
    • 1 1/2 teaspoons kosher salt
    • 1 1/2 teaspoons freshly ground black pepper
    • 1 teaspoon sugar (optional)

    1. Combine mayonnaise and 2 Tbsp. chives in a small bowl. Spread each toast with 1 heaping Tbsp. chive-mayonnaise. Divide tomato slices among toasts and sprinkle each with salt, pepper, and sugar, if using. Top with remaining 2 Tbsp. chives.

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  • Simple, delicious and scaleable. I made two toasts for myself for lunch, but I could easily see this as a starter for a dinner party or on toast points for a crowd. I wouldn't mess around too much with substitutions/elaborations, but I did swap out the chives for thinly sliced scallions since that's what I had.


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Why Serve 2017: Episcopal vocational discernment conference for young adults of color

Posted Mar 27, 2017

[Episcopal Church Office of Public Affairs press release] Young adults of color are invited to examine their gifts and explore opportunities at an Episcopal Church retreat, Why Serve 2017, Monday, June 12 to Thursday, June 15.

Sponsored by the Episcopal Church Department of Ethnic Ministries, Why Serve 2017 will be held at Bexley Seabury, Chicago.

Invited to attend this conference of fellowship, training, discernment, and self-care are young adults (age 18-30) from the Asiamerican, Black, Indigenous/Native American and Latino/Hispanic communities of the Episcopal Church, as well as those desiring to serve in ethnic ministries.

“Wherever you are on your journey, young adulthood is a time of transition and choices, but you don’t have to do it alone,” commented the Rev. Canon Anthony Guillen, Latino/Hispanic, on behalf of the Ethnic Missioners: the Rev. Bradley Hauff, Indigenous; the Rev. Angela Ifill, Black; and the Rev. Winfred Vergara, Asiamerican. “In this Conference, there are keynote speakers, workshop leaders, your peers and your Missioners to help you. We hope you will join us for this transformative experience.”

Registration is $75 which includes meals, lodging, ground transportation, and conference fees.  Registration does not include airfare.

Registration deadline is May 31.

Why Serve 2017 information/registration is here.

For more information please contact Angeline Cabanban at 212-716-6186 or acabanban@episcopalchurch.org.


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Tag Archives for " photo processing equipment financing "

Photo Processing Equipment Leasing

Does Your Business Need to Lease New Or Used Photo Processing Equipment?

Photo processing equipment leasing is available from a number of different leasing partners that we work with.  Lease financing is available for both new and used equipment with leasing terms being stronger for new versus used equipment.

That being said, there is still a strong lease financing market for used photo processing equipment, provided the asset or assets you’re interested in are in good condition and are viewed to have a significant remaining useful life.

While new photo processing equipment can attract print equipment  financing commitments for all or most of the cost of acquisition, used photo processing assets will typically require a down payment of 10% to 25% of the purchase cost.  New equipment will also typically attract better rates and terms compared to used equipment.   This will depend on the condition of the used equipment, its age and estimated remaining useful life.

Before you even put in an offer or bid on new or used photo processing equipment, why not first apply with us for a printing equipment pre-approval in order to get the financing process out of the way,which will allow you to focus on acquiring the asset knowing in advance how much capital you have to work with and the terms and conditions related to future repayment.

Get Used Highway Tractor Leasing That Meets Your Business Needs

Or if you have already located photo processing assets that meet your requirements and now require financing to complete the transaction, we can get an application processed right away and get an answer back to you within a day for small ticket items and within 2 to 3 business days for most other applications.

We also work with you to try and create a lease financing program that will meet your taxation and cash flow requirements.

Regardless of where you’re at in the acquisition process for new or used photo processing equipment, give us a call so we can quickly assess your requirements and provide you with relevant lease financing options for your consideration.

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Comprehensive Insurance

What is comprehensive insurance?

There are several factors you need to think about when you’re looking at your auto insurance. We think about auto insurance as a way to protect us if we get into an accident, but what about if your vehicle is damaged without actually being involved in an auto accident? Like if a tree branch falls on your parked car, your windshield gets a chip in the glass or a deer suddenly runs out in front of your car while you’re driving, then what? Your comprehensive insurance covers you and will help get things back to normal.

What does comprehensive insurance cover?

Collision insurance helps you fix or replace your vehicle when you get into a car accident. However, collision insurance doesn’t cover the other stuff that can inflict damage on your car. That’s where a comprehensive insurance policy can protect you. Here’s a list of some of the things a comprehensive policy would cover:

Comprehensive insurance can also make life easier after your vehicle has been damaged. At ERIE, car rental coverage is available in the event of a comprehensive loss.

Collision Car Insurance Versus Comprehensive - What's the Difference?

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What does comprehensive insurance not cover?

What is comprehensive vs. collision?

There’s an easy way to understand the differences between the two kinds of coverage. It comes down to the question of what happened to the car to damage it?

Collision insurance covers you when your car was in an accident, whether it was with another vehicle or an inanimate object, such as a guardrail, pothole, tree or building. It depends on the accident, of course, but in many instances, it insures you against things within your control.

Comprehensive insurance covers you when things besides a car accident damage your car, such as a falling tree branch, a break-in or hail damage from a storm. These things are considered beyond your control.

Many lenders require drivers to carry both collision and comprehensive on their policies. When the car is owned outright, these coverages can be optional*.

Does comprehensive insurance cover theft?

Car theft can mean different things. These are the kinds of things that are covered under a comprehensive insurance policy.

When is comprehensive insurance required?

When you have a car loan, your lender may require you to take out comprehensive and collision insurance. That makes sense: If you’re financially shielded, you’re more likely to make on-time loan payments.

Do I need comprehensive coverage for my older or paid-off car?

Once your car is paid off, having comprehensive coverage is optional.

As your car gets older, the overall replacement cost of your car can be a factor in whether you want to continue. Here’s one measure offered by the Insurance Information Institute: Multiply your premium for comprehensive by 10. If the value of the car is worth less than that total, it may be a good time to drop comprehensive. (And put the savings toward your emergency fund.)


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Film Classes

  • Writer's Bootcamp
    The best screenwriting course there is. One night a week for two months. The first step for any aspiring filmmaker.

    New York Film Academy
    Attend the one month Acting Workshop, followed by the two month Directing Workshop. Both courses are full-time committments, Monday to Friday, 9 to 5. Recommended only after completion of Writer's Bootcamp.

    Hollywood Film Institute
    A two day Producing Workshop. Recommended only after completion of the Acting and Directing Workshops at the New York Film Academy. Congratulations, you're now ready to make a feature film.

Higher Consciousness Classes

  • The Monroe Institute
    A one week course, at the end of which you will leave, regardless of your belief system going in, with the absolute knowledge that your consciousness will survive physical body death. A life changing experience.

    Landmark Education
    Fifteen years of psychotherapy in 3 days. Reconciliation with the past. Also highly recommended.

    The Pathwork Foundation
    Transpersonal psychology with spiritualist leanings. Discovering the nature and source of one's own shadow. One-on-one work with a Helper over a number of years. Recommended only for those ready to make a substantial committment.

    EFT: Emotional Freedom Technique
    Remarkable, often seemingly miraculous healing technique, performed by simply tapping on various points throughout the body. Acupuncture without the needles. Instruction offered for free on web site.

    The Omega Institute

    New York Open Center

    The CG Jung Foundation

Higher Consciousness Resources

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  • In 1999 I was the founder and CEO of Fragments of a Hologram Rose Inc., pioneering live video on the Internet, as well as the creator, producer, and director of the "Here and Now" webcast, the first ever live, uncut broadcast of real life to the Internet, full motion video and audio, 24/7.

    I am now a writer, screenwriter, and producer of film. My work has been featured in print, online, and on radio and television throughout the world. I live in Hollywood, CA.


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Easter Signs

Each of our Easter designs can be customized easily using our design tools, giving you the ability to add any Easter message in any font, add any Easter Egg or Bunny graphics and make the signs as colorful and vibrant to reflect Spring Time and the Easter Season.

Easter Signs Celebrate The Good News Of Jesus Christ

Easter signs provide imagery and messages of the resurrection of Jesus Christ for Christian Churches, Families and help support the teachings of what Easter Sunday is all about. As early spring approaches, churches all over the world begin to preach the prophetic teachings of the bible that mention to coming of the Messiah and the sacrifice that would be made by him for the forgiveness of sin. This sacrifice takes place by Christ's crucifixion on Good Friday leading to his glorious resurrection on Easter Sunday. With the teachings, Church leaders will promote plays, festivities and even a few pagan rituals that promote Easter egg hunts and the Easter bunny where Easter signs play a major role in the message of Church sermons and Easter events. The pinnacle of Easter begins with a Sunrise Service in Christian churches everywhere where people will celebrate the resurrection of Jesus Christ and how this one event provided enough grace to the world to forgive our separation from God. Also On this same day the Easter Bunny will make his rounds to children all over the world to deliver the Easter baskets full of candy, and in the afternoon the all too familiar Easter egg hunts will offer hidden prizes and children scurry to find that one Golden egg hidden in the parks and lawns across America.

In each one of these religious gatherings and child related festivities, colorful easter signs will provide the images and the message to all who celebrate Easter Sunday in one fashion or another. Whether you use Easter signs to wish your congregation a happy easter from the ceilings of your sanctuary, or you want to display an Easter message in front of your business, eSigns has free easter sign designs that can be customized to include any full-color photos, graphics and the custom message you want to include. Easter signs are a great way to express your sentiment, they can be decorated to include Easter bunny graphics, colored eggs and are effective inspirations to people who pass by your Easter signs.

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Kris Kobach Was Overseeing His Own Election. What Could Go Wrong?

There have been some discrepancies in the vote totals.

Kansas Secretary of State Kris Kobach
The Washington PostGetty Images

I told all here not to sleep on The Kansas City Star, because it's the go-to source for what is an increasingly bizarre Republican gubernatorial primary in the state of Kansas. Xenophobic vote-suppressing grifter Kris Kobach, the Kansas Secretary of State, is still clinging to a slim lead over semi-incumbent Jeff Colyer. In the face of national hilarity at the prospect of Kobach's presiding over an election in which he is one of the candidates, Kobach has recused himself from the official duties of the office he currently holds—but not before this remarkable passage appeared in the Star:

Thomas County Clerk Shelly Harms confirmed that Colyer received 522 votes on election day rather than the total of 422 that had been reported by the secretary of state’s office. She shared a scan of the form she submitted to Kobach’s office, which clearly showed 522 votes for the governor, and said the secretary of state’s office was responsible for the discrepancy, not the county.

Oh, was it now? This kind of thing seemed to be general, all over Kansas.

Later Thursday, Haskell County confirmed that its reported vote totals also were incomplete. Colyer received 220 votes in the county, which was 117 more than previously reported. Kobach received 257 votes in the county, which is 147 more than previously reported. Deputy Haskell County Clerk Emily Aragon said that the county was still missing a precinct when it sent initial results to the secretary of state’s office Tuesday night. The county sent updated results later that night, but the hundreds of new votes were not made public until Thursday.She stressed that these results are still unofficial until the county’s canvas board meets.

Drew AngererGetty Images

Wyandotte County’s vote totals posted on its elections webpage twice didn’t match up with the numbers posted on the Secretary of State’s website on Thursday. Throughout Thursday, the Kansas Secretary of State listed Kobach’s vote from Wyandotte County at 2,737, while Colyer fetched 1,538. Then in the afternoon, Wyandotte County’s election site changed its total, listing 2,714 votes for Kobach and 1,532 for Colyer. But later on in the evening, Wyandotte County changed its vote total once again. It said Kobach had received 2,769 while Colyer had 1,564. By press time, Kobach’s had picked up 32 votes from Wyandotte County’s tally, compared to the information posted on the Secretary of State’s website. Colyer picked up 26 in an election where, truly, every vote will matter...The difference between the two candidates stood at 106 votes as of Thursday.

All of this would simply be a sad commentary on the way the world's oldest democracy handles the most basic democratic act of all. But Kris Kobach is involved, so good faith blows away like dandelion fluff. I don't trust his recusal as far as I can throw Allen Fieldhouse. I know very little about Jeff Colyer, but I do know that he hasn't made a career out of suppressing the franchise of minority voters, and I do know that he didn't head up a "voter integrity" commission that wasted vast amounts of taxpayer money chasing the phantoms present only in the mulch between the ears of the current president*. I wouldn't vote for Colyer on a bet, but that doesn't mean I'm not a fan at the moment.

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Brandon Semenuk Wins Redbull Rampage for the Third Time!

October 29, 2019

etnies is excited to announce, and congratulate etnies pro MTB rider, Brandon Semenuk, on his first place win at the Redbull Rampage contest this past Friday October 25th, 2019 in Virgin Utah.

The win marks Semenuk’s third time taking the first place victory at the Red Bull event, tying him for the most first place wins in the history of the contest. Red Bull Rampage pushes the limitations of what's possible on a bike hosting the largest freeride contest on the planet every October.


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Kim Kardashian and Kendall Jenner Weigh in on Kylie Jenner Engagement Rumors

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If Kylie Jenner and Travis Scott are engaged, they haven’t told her famous family yet!

After the couple set the rumor mill ablaze by posting a pic of Kylie rocking a huge ring on that finger following Travis’ Super Bowl Halftime performance, the cosmetics queen’s sisters, Kim Kardashian West and Kendall Jenner, both addressed the speculation in separate interviews.

First Kim appeared on Thursday’s The Tonight Show Starring Jimmy Fallon, where the host asked her about the photo of Kylie and her ring. Kim claimed she hadn’t seen the picture before, adding, "I think she would have told me. She’s pretty secretive, but I’m sure she would have told me. I’m not really sure. But I don’t think so.”

Kendall appears on Friday’s The Ellen DeGeneres Show where the host asks her about the engagement and pregnancy rumors that Kylie sparked with both the ring pic and a photo she posted with Travis that was captioned, “Baby #2?”

In regards to the engagement rumors, Kendall notes, "Not that I know of. Not that I’m aware of, so if he did, she hasn’t told the family yet. But I don’t think that has happened.”

"Your mother would know?” DeGeneres asks of a potential engagement.

"Most likely,” Kendall agrees.

As for the pregnancy rumor, Kendall shut it down quickly.

"She’s not. I think she was just like, ‘We are lookin’ good and we’re really into each other and maybe baby number two is gonna happen.’ They’re practicing, right? Is that what you call it?” she teases of the couple, who welcomed their daughter, Stormi, last February. "She’s really interesting. I love her. I love her so much. She has a mind of her own. She’s really clever. I don’t think she’s pregnant, no."

This isn't the first time fans have thought Kylie and Travis were engaged. Back in December, Kim again addressed engagement rumors surrounding her sister when she spoke with ET.

"I literally need to ask her," Kim admitted. "That is going to be my next question on our group chat. We were chatting on the way over here and I think we all think that's like, you know, what they call each other. But I have no idea."

Here's more of our exclusive interview with Kim:

Kim Kardashian Says She Thinks Baby No. 4 Will Make Her 'Enlightened and Calm'

Travis Scott Sparks Engagement Rumors (Again) After Posting Pic of Kylie Jenner With Massive Ring

Kylie Jenner Shares Adorable Video of Stormi Watching Travis Scott's Super Bowl Halftime Performance

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Cultural Mapping Of Orissa: Interdisciplinary Perspectives

Professor Dr. L.K. Mahapatra

    Culture is not a bounded entity - not even in prehistoric times. Perhaps, ever since the primeval millennia, when culture - that is, the man-made part of the environment, emerged and defined man as a special animal. As you know, presumably traded marine objects were discovered in the Swiss lake dwelling remains high up in the Alps in Neolithic times. Orissa, lying as it is in the eastern seaboard of India, has received cultural influx, obviously along with human influx, both from North India and South India, when their respective typical lithic tools: pebble – chopper complex and Madras biface complex, mingled and coexisted here right in early palaeolithic times. When populations and cultures coexist and mingle, there is invariably a ferment, some mutual adaptation, and even innovation and carrying forward by hybrid vigour and adaptive success. Of course, we do not have solid evidence of these primeval processes, But the cultural and social adaptations of populations in historic times might be pointers to that. For example, marriage of cross -cousins among the Gond and other tribal and non-tribal peoples of western Orissa, or for that matter, the marriage of cross-cousins and of the elder sister’s daughter in the border-region of South Orissa - Andhra Pradesh among castes, even among the Utkal Brahman caste in line with the Telegu castes including the Brahman, go back to such deep-lying cultural forces.

    The deltas of large rivers in eastern India and the mountain regions in the hinterland in eastern India must have formed the basic bio-natural resource bases for cultural development and specialization of this region as against other regions, and common cultural heritage within this region. The story may also go back to the days of the spread and migration of Aryan hordes into eastern India, as formulated by Prof RP. Chanda in the first years of Anthropolgical teaching in India at Calcutta University. Supported by linguistic findings of Grierson, he hypothesized on the earlier Aryan hordes of brachycephalic (round—headed) type being pushed to the margins of India’s Indo-Gangetic valley regions by the later long- headed Aryan groups speaking the Inner Aryan languages. Grierson divided Indo-Aryan languages into Outer Aryan and inner Aryan groups, Oriya. Bengali, Assamese. Maithili and the western coast Gujarati falling in the Outer Aryan group. The deltaic region was colonized by Aryan groups and others who were pastoralists and agriculturists, and the hills and forests sheltered the hunters, gatherers and shifting cultivating tribes. Further, the cultural and linguistic continuities between Orissa and other parts of Eastern and Northeastern India with peoples, languages and cultures of Southeast Asia lent other complexities in visualizing Orissa’s culture as a distinct entity, ever since the prehistoric movements of peoples from the Homo Sapiens cradle land in east Africa into Asia and Southeast Asia. (cf Mahapatra, 2003).

    Orissa has been a part of India’s civilization at least since the Mahabharata days when Kalinga’s army fought for the Kaurav in the Mahabharata war. No description of the polity and society of ancient Kalinga has come down to us. Even Emperor Ashoka’s conquest of Kalinga did not leave much historical information on the land and society, except the fact that there were forest peoples who were not conquered and who were assured the protection of the emperor. This land was called Kalinga, Oddisa, Kongada, Utkala, Koshala etc. in various parts and in various periods. Orissa of modern times comprised  many chiefdoms, which were often integrated into a larger kingdom, and which fell apart after several decades. Again there was some consolidation of the chiefdoms under another large kingdom in a cyclical process of flux. This part of the country was inhabited since time immemorial by what are known today as tribes of ‘Adivasi’, but who were generally referred to as ‘Savara’ in the epics and Puranas. But we know that for several centuries Orissa was peopled not only by what are today Savara-allied tribes, speaking Munda group of languages, but also by those who were speaking Dravidian group of languages, notably the Gond in western and central areas and the Kondh or Khond in the southern areas. In south Orissa there were also some Savara-allied Munda-speaking tribes. We also know that there were several tribes like Bhuiyan, Bathudi, Purana, and Poroja etc. who were speaking local Oriya dialects.

    However, if we take the more recent history of Orissa since the times of Ganga Dynasty  as our relevant background of study when Oriya script was established, we may describe Orissa as a cultural region with the following: a centralized feudatory states of Kalinga, tribes predominating the population in many of the feudatory states, prevalence of quasi-feudalism in the polity, several religious sects in the Hindu as a religion, the villages characterized by interdependent castes or Jati and patron client relationships, and the central king’s court, royal priests, estates and services paralleling those of the state deity, Lord Jagannatha. Besides a large number of monasteries and temples, small towns and markets comprised the major features of Orissa’s society in those days. To these are to be added the minority groups and their institutions based on Islamic and Christian religions, dating back to the rule of the Mughals and Nawabs of Bengal and to the British. (cf Mahapatra, under publication).

    Since prehistoric days the land of Orissa has been inhabited by various peoples. Stone Age remains have been discovered along the Burhabalanga, the Brahmani, the Mahanadi and its tributaries like the Tel. Recently, prehistoric remains have also been found in the interior of western Orissa and in the river valleys and plateaus of southern Orissa. Although the prehistoric communities cannot be identified, it is well known that Orissa had been inhabited by tribes like the Saora or A Sabara ("Suari" according to Pliny, the Roman historian) from the Mahabharata days. To this day the Saora in the hills and the Sahara and Sabar of the plains continue to be an important tribe distributed almost all over Orissa. In the earlier centuries the proportion of the tribals to the general population in Orissa must have been much greater. As can be seen from census to census during the British rule, more and more tribal people have returned themselves as Hindus and have adopted Hindu manners, customs and rituals.

    The racial differences among the people are not insignificant. Most of the tribal people and much of the population in Orissa belong to the long-headed Australoid group in racial history, while most of the general population belong to the broad-headed Alpinoid type. Besides this, a sprinkling of Mediterranean type with long-head is also found in the general population. But these racial barriers or the more powerful linguistic barriers as between the Aryan speakers, Dravidian speakers and Austric- Munda speakers have never stood in the way of cultural communication borrowing.

    The scheduled tribes (62 communities with distinctive cultures) are concentrated in two belts. The northern belt comprises the old districts of Mayurbhanj, Keonjhar and Sundargarh, the southern belt consists of the old districts of Koraput, Ganjam and Phulbani. A large percentage of the tribal population in these districts have their own oral tribal languages and they do not know Oriya. The most important of these languages are Munda, Santali, Saora and Kui/Kuvi. The numerous Gond tribe speaks Oriya, though originally they spoke their Dravidian language.

    However, remote the habitat of the tribal people may be in the recesses of the jungles and hills, the influence of Hindu religion, mythology and even the Hindu concept of ritual purity and pollution have reached them. A classic example of this penetration of Hindu influence may be given from the very primitive Bonda Paraias of Malkangiri district, whose women tonsure themselves since infancy. The explanation offered for this custom has been that it was due to Sita Devi’s curse in the Ramayana days. And these Bonda Paraias have always been infamous as aggressive raiders in the hill abode, and had therefore no intimate contact with the Hindus of the valleys around. Similarly, the Munda-speaking Juang in Keonihar district were so much isolated in their hilly abode that in 1951 only 41.22% of their population knew the regional language, Oriya. They were eating beef. However, by 1928, N.K. Bose had noted the use of sun-dried rice in the Juang rituals and the worship of Lakshmi as the goddess of fertility, though accompanied with blood sacrifice (Bose, 1967). The influence of Hindu society was not restricted to the fields of religion and customs. It extended to the formation of caste-like social and occupational differentiation on the lines of the local caste system. But the interaction between Hindu society and tribal society was not a one-way affair. In language, and perhaps in many customs of marriage and funeral ceremonies, the strong influence of the tribal neighbours, particularly in those regions where thy constituted the politically dominant society, may be perceived on the non-tribal society. As a matter of fact, it is always difficult for the ethnologists to find out which are purely tribal customs, traditions and myths and which are not. More often than not, they come across a syncretistic amalgam, or even integrated synthesis of elements drawn from tribal cultures, scriptural instructions of the Aryan traditions and from the systematized forms from the Dravidian traditions. In the nature of cultural development of any region or of any people at any time in its history, such cultural inflow and outflow in many directions is the rule rather than the exception.

    In order to properly comprehend the cultural complexity in Orissa, we have to consider at least two types of socio-cultural facets. At the outset, we may consider the particular castes, which have a traditionally ascribed occupation and an ascribed ritual and social status in a hierarchy of castes. Between themselves they insist on certain social distance, whether in marital taboo or in food and drink taboos. There are also other types of taboos, like approaching a person of higher rank or the manner in which one enters a house belonging to a man higher in rank. Besides the restrictions on accessibility to public facilities and institutions, like public tanks, wells, temples or centers of prayer and recitation of religious texts, there were others on participation in village festivals also. In addition there was also a ban on certain modes of dress like footwear or turbans, on certain manners of sitting or movement (for example, ban on riding horses and elephants or on bullock carts while passing through the main street of a Brahman shasan village). Each caste practically had its own cultural world and social milieu, with its peculiar festivals and rituals, its own tutelary deities and sacred centers, its peculiar marriage. funeral and other customs, and its own level and limitations of social interaction with members of other castes and religious communities in the village society. In day-to-day life people of various castes had to come into close contact for achieving certain ends, like cultivation and harvesting, house building, fighting diseases in epidemics or meeting other daily or seasonal necessities. But these inter-caste relations were usually limited to social necessities. In other words, necessities of living together in the same area and occupational specialization in most of the castes had compelled them to depend on one another. Some cementing bonds were established through a peculiar social institution called ritual kinship and friendship (Mahapatra, 1968). Ritual friends, god-fathers, god-Mothers, god-brothers and god-sisters quite often cut across castes and ethnic groups and religious communities. This institution ensured a semblance of social interaction between the families of persons so related.

    However, this interdependence did not ensure intimate social relationship for two main reasons. Firstly, the so-called untouchables and most of the lower castes lived in their own sections or neighbourhoods away from one another. This did not encourage children of various castes mixing, playing together or adult men and women of various castes mixing and gossiping together. Secondly, there were the marriage, food and other taboos restricting social intimacy. Only on occasions of certain common festivals or certain village crises like epidemics or quarrels with other villagers, or the visits of a roving sanyasi or on the performance of folk operas, dances or other entertainment programmes, were there occasions for the various castes participating in the same activities. Taboos on religious instruction, specially of the Vedas and Puranas for most of the castes, and the rare opportunities to go to a village school, automatically restricted knowledge of the sacred texts and other books to the highest castes in the village. Even the minimal literacy was very rarely met with among the scheduled castes/tribes. These communities did not boast of literate persons, until the British administration opened schools for them and made them eligible to study in the common village school. An overwhelmingly large village population under these circumstances continued to be illiterate for ages. The tribal communities had their own exclusive settlements in the hills and jungles. They were visited on rare occasions by officials of the state or some petty traders and at times by some Hindu sanyasis, and in later years, by Christian missionaries and contractors. When not living in the plains, or in the valleys dominated by their non-tribal neighbours, the tribal communities led their almost autonomous cultural existence, and maintained their social exclusiveness.

    The higher traditions of Hindu civilization, the epics, the sacred myths and the regional legends never reached the majority of the population directly. The channels for spread of these myths and legends were various and were not restricted to the Brahman or higher caste agencies. The Brahman usually recited the Bhagabata and other Puranas to the village mass through special institutions, like that of Bhagabata Tungi, a centre of recitation where villagers assembled in the evening. Through the mechanisms of folk operas, folk dancing, folk singing of peripatetic entertainment troupes, the scheduled castes relayed in their own dialects and with their own emphasis what they had learnt orally and informally from others belonging to the higher castes. Therefore, the oral means of communication and tradition were not only strong, but were often the only means of participating in the civilization and cultural heritage of India. The oral traditions not only incorporated the bits of knowledge, wisdom and instruction from the sacred literatures, but also reinterpreted and synthesized them with the local tradition into a harmonious whole. Besides this, the oral tradition transmitted from generation to generation the purely local stories, myths, legends and songs, etc., which the anthropologists identify as the "Little Tradition”, distinguishing it from the "Great Tradition" of the Vedas, Epics, Puranas and other classical literatures. These facts should convince us of the crucial importance of oral tradition and folklore in the cultural life of the people of Orissa, not only in the past but also during the recent centuries.

    The second facet of the cultural life of Orissa which adds to the complexity and brings in another dimension of cultural differentiation is the regional differences within Orissa. Broadly speaking, we may think of four cultural sub-regions within the present boundaries of Orissa. The north-eastern areas bordering on Bengal have been influenced in dress, food habits, language, social customs and festivities by Bengali culture and language. The southern parts of old Ganjam and Koraput districts have a sizable Telugu-speaking population and have been influenced in language, food habits, dress and marriage customs by the Andhra culture and language. The western districts of Sambalpur, Deogarh, Baragarh, Jharsuguda, Bolangir, Sonepur, Kalahandi and Nawapara may be said in many ways to lie in a cultural and to some extent, linguistic continuum with the region of Chhatisgarh of Madhya Pradesh just beyond the border, where many Oriya-speaking castes live even at present. The fourth region may be said to be the distinctive or typical, or at least the tone-setting one, in both cultural institutions, social customs and linguistic and literary sophistication. This region comprises roughly the coastal districts of Balasore, Bhadrakh, Kendrapara, Jajpur, Jagatsinghpur, Cuttack, Puri, Khurdha and Nayagarh and portions of adjoining districts. The remaining areas of the state extending from the northern (undivided) districts of Sundargarh, Keornhar and Mayurbhanj to the southern tribal areas of Kondhmal-Phulbani, Boudh, Ganjam, Gajapati and Koraput; Rayagada, Nawarangpur and Malkangiri districts, to a large extent, can hardly be pressed to the confines of more or less homogenous cultural regions. The only common feature of these areas (except Ganjam, Boudh district in the south and southern parts of Keonjhar district) is that these are inhabited by tribals who account for more than 50 percent of the total population. Each of the tribal communities has its own language, whether Mundari, Dravidian or in several areas, the dialects of the regional language, Oriya. Each of them, again, has its own tribal religion, assimilating to a larger or smaller degree the local cults of Hinduism. Besides, in the pattern of dress, food habits, drinks, house, architecture, village organization and other social and economic characteristics, they differ from one another. Some of the tribes, like the Kond and Saora have developed internal social differentiation along occupational specializations, as potters, weavers and basket makers etc. Some of these tribes like the Bhuiyan, the Bathudi, the Gond and the Binjhal (Binjhawar) of northern and western Orissa, have been very much Hinduized and their status is equivalent to that of the clean Hindu castes from whom water is accepted by the Brahman.

    The opening up of opportunities to migrate to the industrial areas of Calcutta and Jamshedpur or to the Assam tea gardens and even to Burma in colonial days have loosened many tradition-anchored customs and institutions or brought down many social and economic barriers. The hill Saora, Kondh, and even the Hill Bonda have been affected in their cultural moorings through such work outside their habitat or even when jailed for criminal activities. Orissa has been predominantly a rural society, with barely 13.43% of its population (in 1991) living in towns of various categories. Its culture is overwhelmingly village-centred.

    The cultural centerpiece in Orissa has been the Jagannath cult, the worship of the supreme deity of the Hindu at Puri, known as Shrikshetra for ritual/sacred purposes. It has become a cultural, religious and even secular/political base of the royal dynasties beginning with the Ganga dynasty in the eleventh century. Lord Jagannath, His associated gods and goddesses, local cults and regional spread of His cult to almost all the feudatory princely states under the Orissan emperor has imprinted the cultural and social life of Orissa since at least 11th century. The association of the tribal people, Sabara, their descendants Daitapati, not only in this all pervasive Jagannath cult, but also in the Shaivite cult of the Lord Lingaraj of Bhubaneswar at Ekamrakshetra, gives the religious orientation of Orissa a distinctive character. Besides, Lord Jagannath has been in Vaishnava conceptualization equated with Lord Vishnu’s divine reincarnation as the penultimate avatara of Lord Buddha. That during the days of Ashokan Kalinga war, this region was a great Buddhist base is highly plausible and this avatara-ascription to allegedly tribal Nilamadhaba stone deity of the Sabara in the vicinity of Puri is therefore easily understandable. Lord Jagannath is also conceived as a Jaina godhead. Orissa has also been the land of Shakti, Pashupata, Ganapati and Natha cults, and the saints and mystics of various faiths, including Islam, have made this their abode. Orissa has also been a great center of Sun worship, to which the Black Pagoda or Sun temple at Konark is a cultural monument of world fame.

    Literature, varieties of food, sculpture, wall paintings, lacquer work, patta paintings, temple architecture, brass, appliqué work, wood work, music and dancing have centred round these religious cults, especially in relation to the Jagannath and associated cults. The 19th century Mahima cult of Shunyavada, in many ways a heterodox cult, aniconoic, anti-hierarchic, egalitarian, against Brahmanic domination and animal sacrifices etc. has been thriving in Orissa as partly parallel and converging in relation to Jagannath cult.

    Cultural specialization had taken place in Orissa contributing to the diverse arts and crafts: cire perdue casting of images in iron or brass, artifacts of brass and bronze, pottery, applique work, puppetry, pattachitra painting and wall-paintings (jhoti), body decoration (tattooing), horn work, masks, ivory work, wood work, silver and gold filigree and brass ornaments, exquisite textile weaving especially of ikat (tie-dying) special effect, lacquer work, bead work, etc. speak volumes on the age-old cultural heritage of Orissa. In a sense, in India only Kerala can come upto Orissa level in virtuosity in myriad arts and excellences. The classical Odissi dancing and varieties of folk music, folk dancing, folk opera and drama, Odissi music with infusion of South Indian, North Indian and tribal and indigenous folk raga and rhythms have enthralled audiences in India and abroad, and added substantially to our Indian repertoire. Evolving a unique Orissan school of architecture has been a great example of cultural innovation in medieval Orissa.

    Fairs, festivals and fasting and vow-fulfilment penances and ritual tortures of the body are another dimension of cultural expressions. The temple gods and goddesses of numerous locations, the village goddesses in the village sacred groves and caste gods and goddesses have their cults and festivals enriching the culture of Orissa. (cf Das and Mahapatra, 1993).

    What were once upon a time only sacred arts, crafts and embellishments or services like Mahari devadasi dancing for Lord Jagannath, have often become secular pastimes or art-creations, Odissi dance, for example, has become differentiated into secular Odissi dance of various non-sacred themes, catering to the tastes of richer and educated classes. Similarly, the chhow dance, which as a ritual performance while worshipping Lord Shiva in the spring, cult, otherwise known as Danda Nacha, came to be nurtured by the courts of Mayurbhanj and Seraikela princes, attained sophisticated secular heights of world fame. Only recently anthropological research has brought out the various chhow traditions in the ethnic groups in villages and regional (Sardar) levels, which were the ultimate building blocks of courtly chhow. (cf N. Mohapatra, 1990).

    We may note a special development in the culture and society of Orissa. The paramount Raja of Orissa, at least since the days of the Ganga dynasty in about the twelfth century, had made the Jagannath cult a state cult. It may be that this was gradually superimposed on the prevailing state cults of the princely chiefdoms, where usually some form of Shakti (goddess) was the presiding deity protecting the dynasty and the kingdom. The institution of a state deity is perhaps as old as urban civilization itself and we learn of it in the civilizations of Babylonia and Egypt. The Pharaohs were notably the children of the Sun. So are many Rajput chiefs, as are also the chiefs in Orissa, who are "descended" from the gods, the sun, the moon, the ritual fire-god, ‘Agni’ and even from the serpent-god, Naga. Such a conception of divine kingship was also quite widely prevalent for a long time in Southeast Asia where Shiva, Vishnu, Harihara, Shiva-Buddha, Bodhisatva Lokeswara of Mount Meru, or Indra were represented in the king on earth, his palace being the sacred microcosm of the kingdom. (cf Heine-geldern, 1942: 22ff). In ancient Cambodia, the king was a divine incarnation the God-King Devaraja who was Lord Shiva himself (cf Heine-Geldern, 1942:22ff). Similarly, the Raja of Puri, the descendant of the paramount sovereign of Orissa, is referred to as Thakur-Raja (God-King), so much so that the pilgrims used to have a darshan (audience) of the king before proceeding to the Lord’s temple. As such, he also functioned as the head ritual functionary of the Jagannath temple; "in the absence of other functionaries in cases of emergencies, (he can)....perform all ritual services except cooking.... and offering food to the Images" (Patnaik, 1970,80). Patnaik refers to the similarities between the rituals of the temple and those of the palace. The palace was considered as a sacred place, the abode of the God-King, Mobile Vishnu; because of this none were allowed to enter the palace with leather footwear as in the case of a temple. (cf Patnaik: l970). In the painted reliefs on the temple walls, the king is seen performing the twelve important festivals just as they are conducted for Lord Gagannath. (cf. Mishra, l97l: 1l4—l15).

    This widely varying and historically intermingling cultural mosaic of Orissa is hardly amenable to cultural mapping into discrete and distinct cultural units. Even the tribal cultures had been in flux, and in recent decades in ferment; they have long since lost their pristine. exclusive, inward-looking existence, imbibing from various streams of Hindu religion and civilization, and Christianity and westernization impact. Even at the beginning of nineteenth century when the British conquered Orissa, it would have been extremely risky to carve out distinct cultural regions and tribal cultural space in Orissa. Prof. N K Bose, who had highly developed anthropogeographical sensibilities, had tried to actualize his concepts by undertaking the study of distribution of some basic cultural trait-complexes, such as, housing, cooking oil medium, pottery and some other crafts in India in his book on Peasant Life in India. It was not a very satisfying or definitive enterprise. The primary hurdles were there: in the classical culture-region studies of the American Indians in the U.S.A., western coasts and mountains, the tribal groups were more or less segregated and exclusive in their tribal reservations and the cultural traits could be traced and identified as belonging to specific tribal groups, albeit often tentatively; and there was no large-scale borrowing from the white civilization and the remotely located American Indian groups.

    Coming to Orissa, it had several tribes which were very much integrated into the polity, society and culture of the princedoms in which they sometimes played crucial roles in establishing or even providing ruling families. (cf L.K. Mahapatra, I987). The artificial districts and provinces created by the British were hardly the bio- natural resource-bases for cultural stereotyping through the two centuries of their existence. If there is any chauvinism, clannishness or exclusivism today, it is not on basis of Orissans, or people of` Bengal or Madhyapradeshis or Andhraites, but on basis of the old ethnic groupings based on old loyalties of princedoms, Kin groups, language, history and ethnic roots of tribes, castes etc. which can be played upon with political, economic and cultural props provided under the modern welfare state. However, if cultural mapping of regions has to be meaningful or feasible at all, it may be worthwhile to search for the phenomena in northeastern border states. There tribal immigrations continued well into the twentieth century from neighbouring countries, and there was for long a distinct geo-cultural divide between the plains people and the hill tribes, on the one hand, and between one hill tribe and another in their respective homogeneous, often uniethnic, habitat, on the other.

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  • Das, K.B. and L.K. Mahapatra: 1993 Folklore of Orissa. New Delhi. National Book Trust,India (Third Edition).
  • Heine-Geldem, Robert : 1942 "Conceptions of State and Kingship in Southeast Asia" in Far Eastern Quarterly, 2:1.
  • Mahapatra, L.K.: 1968 “Ritual Kimhip in Orissa" in Proceedings of the 8th International Congress of Anthropological Sciences. Tokyo/Kyoto.
  • Mahapatra. LK.: 1987 "Ex-Princely States of Orissa : Mayurbhanj. Keonjhar and Bonai in Tribal Polities and State Systems in Pre-Colonial Eastern and Northeastern India (ed.) S.C. Sinha. Calcutta.K.P. Bagchi & Co.
  • Mahapatra, L.K.: 2003 State, Society and Religion; Culturehistorical Comparative Perspectives of Southeast Asia. Chennai. Emerald Publishers.
  • Mahapatra, L.K.: People and Cultural Traditions of Orissa; Civilization, Society and Worldview. (under publication).
  • Mohapatra, Nagendranath : 1990 Chhau Nrutya-Eka Sanskrutika Adhyayana. Ph.D. Thesis. Utkal University. (unpublished).
  • Mishra, K.C.: 1971 The Cult of Jagannath. Calcutta. Firma K.L. Mukhopadhyay.
  • Patnaik, N.: 1979 “The Recent Rajas of Puri : A Study in_Secularization" in Journal of the Indian Anthropological Society, 5:1-2.

Keynote address for the National Seminar held on 26-July-2003