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Suzuki Harunobu (鈴木 春信4, 1724 – July 7, 1770) was a Japanese woodblock print artist, one of the most famous in the Ukiyo-e style. He was an innovator, the first to produce full-color prints (nishiki-e) in 1765, rendering obsolete the former modes of two- and three-color prints.<br/><br/> Harunobu used many special techniques, and depicted a wide variety of subjects, from classical poems to contemporary beauties (bijin, bijin-ga). Like many artists of his day, Harunobu also produced a number of shunga, or erotic images.<br/><br/> During his lifetime and shortly afterwards, many artists imitated his style. A few, such as Harushige, even boasted of their ability to forge the work of the great master. Much about Harunobu's life is unknown.
Trinidad was founded by Diego Velázquez in 1514 as Cuba’s third European colonial settlement. Initially it prospered as a gold-mining centre, and also as a base of operations for the conquistador Hernán Cortés during his 1518 invasion and conquest of Mexico. Subsequently, Havana replaced Trinidad as the main base for Spanish operations against the Central American mainland, but by this time the fertile soil around Trinidad was already replacing locally mined and Mexican gold with sugar cane.
Trinidad was founded by Diego Velázquez in 1514 as Cuba’s third European colonial settlement. Initially it prospered as a gold-mining centre, and also as a base of operations for the conquistador Hernán Cortés during his 1518 invasion and conquest of Mexico. Subsequently, Havana replaced Trinidad as the main base for Spanish operations against the Central American mainland, but by this time the fertile soil around Trinidad was already replacing locally mined and Mexican gold with sugar cane.
Trinidad was founded by Diego Velázquez in 1514 as Cuba’s third European colonial settlement. Initially it prospered as a gold-mining centre, and also as a base of operations for the conquistador Hernán Cortés during his 1518 invasion and conquest of Mexico. Subsequently, Havana replaced Trinidad as the main base for Spanish operations against the Central American mainland, but by this time the fertile soil around Trinidad was already replacing locally mined and Mexican gold with sugar cane.
Plaza de la Catedral is one of Old Havana’s squares, this cobbled open area (pedestrians only) is surrounded by fine buildings and home to the most colourful of all La Habana Vieja’s street people and performance artists. They range from Santería priestesses through sharp-suited street dancers to flower girls and Rastafarians.<br/><br/> The baroque Catedral de la Habana, dating from 1777, dominates the square. Officially the Catedral de la Virgen María de la Concepción Immaculada, the great, brass-bound wooden doors are particularly impressive – locals rap them for good luck at New Year! Other fine buildings around the square include the Casa del Marques de Arcos, today an art gallery, and the Casa de Lombillo (1741) which now houses the Museo de la Educación. Directly opposite the cathedral is the fully restored Casa del Conde de Casa Bayona (1720), a fine colonial building which contains the Museo de Arte Colonial.<br/><br/> La Habana Vieja (Old Havana) was declared a National Monument in 1977, and a UNESCO World Heritage Site in 1982. It is the most significant centre of Spain’s colonial heritage in all the Americas.
In Theravada Buddhism, monks (Pāli: bhikkhus) and nuns go on a daily almsround (or pindacara) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk or nun in lieu of or in addition to food, although nowadays not many monks and nuns keep to this rule (the exception being the monks and nuns of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice).
In Theravada Buddhism, monks (Pāli: bhikkhus) and nuns go on a daily almsround (or pindacara) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk or nun in lieu of or in addition to food, although nowadays not many monks and nuns keep to this rule (the exception being the monks and nuns of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice).
In Theravada Buddhism, monks (Pāli: bhikkhus) and nuns go on a daily almsround (or pindacara) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk or nun in lieu of or in addition to food, although nowadays not many monks and nuns keep to this rule (the exception being the monks and nuns of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice).
In Theravada Buddhism, monks (Pāli: bhikkhus) and nuns go on a daily almsround (or pindacara) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk or nun in lieu of or in addition to food, although nowadays not many monks and nuns keep to this rule (the exception being the monks and nuns of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice).
In Theravada Buddhism, monks (Pāli: bhikkhus) and nuns go on a daily almsround (or pindacara) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk or nun in lieu of or in addition to food, although nowadays not many monks and nuns keep to this rule (the exception being the monks and nuns of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice).
In Theravada Buddhism, monks (Pāli: bhikkhus) and nuns go on a daily almsround (or pindacara) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk or nun in lieu of or in addition to food, although nowadays not many monks and nuns keep to this rule (the exception being the monks and nuns of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice).
In Theravada Buddhism, monks (Pāli: bhikkhus) and nuns go on a daily almsround (or pindacara) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk or nun in lieu of or in addition to food, although nowadays not many monks and nuns keep to this rule (the exception being the monks and nuns of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice).
Kyaiktiyo Pagoda (also known as Golden Rock) is a well-known Buddhist pilgrimage site in Mon State in eastern Burma. It is a small pagoda (7.3 metres (24 ft)) built on the top of a granite boulder covered with gold leaves pasted on by devotees. According to legend, the Golden Rock itself is precariously perched on a strand of the Buddha's hair. The rock seems to defy gravity, as it perpetually appears to be on the verge of rolling down the hill.