In the autumn, when the leaves are in their last line of life, and my heart leaps into a sombre mood as they wither and drop away. In the summer, with the warm sun casting on my bare shoulders and grass needles crunching under my feet. In the spring, when little birds begin to sing, and the buds are bursting out. I walk the same walk in all four seasons. I have done the walk, Merlyna’s solitary walk, over a thousand times. Walking over the same bridge and climbing the same hill. Crossing the road at the same intersection. Making the same turn on the corner of a small neighbourhood park. Passing small streets and rows of houses. I walk following a particular route in my neighbourhood three times a week. My Edoens soulmates Fani, Rino, Bram, Ben, and Novel l thank you not only for helping me checking off my bucket list’s item and harmonising with me, but also for creating our quiet space together and emboldening me to embrace each day as a new day with love for all mankind. To add sparks of hope and beauty to life, to the world. To let yourself love others and be loved in return. Thus, there’s more reason to be kind and loving to each other. It is a place of love, kindness, compassion, and forgiveness in my heart that I always go to, especially whenever my soul is crushed, and my hope crumbled.
My quiet place is neither religious nor sacred. And, yet, as I started singing, I found that place. But this time I struggled to find a place to sing it from. Typically, it’d only take about 8-10 minutes to do such a recording. Beyond that, its altered chord progressions are not only eargasmic, they also fit the message and the lyrics so wonderfully. But once all voices are put together, they culminate in richly textured and exquisitely woven harmonies. To sing each part alone does not make sense, it comes with much suffering for those who overhear it. But what makes Take 6’s take extraordinary is its marvellous arrangement. The original music of the song itself is simply beautiful. For most a cappella singers, singing Take 6’s song is likely an item in our bucket list. The day I heard about what happened to Josée, I planned to record my part of “A Quiet Place” from TAKE 6. Her entire family moved from Lebanon just 6 months ago, to build a new life in Canada. En theorie, le roi controlait toutes les forces affectant la prosperite terrestre ainsi que le salut eternel, ce qui lui permettait d'incorporer ses sujets terrestres dans la societe centree sur la cour de Majapahit.Several weeks ago, a beautiful 11 year old girl named Josée died in a sledding accident at the hill at the Mooney’s Bay, a park where I walk regularly. Les profits de l'economie rizicole javanaise largement excedentaires aux XIVe et XVe siecles permit a l'elite et aux aspirants a celle-ci (en competition avec la vieille elite pour ses privileges) de participer dans tout le royaume aux fetes et celebrations fastueuses qui culminaient dans les ceremonies de cour dans lesquelles elle faisait montre de son succes materiel. Des familles etaient encouragees a rechercher richesse et statut et a developper la conscience du lignage, ce qui eut pour effet de donner un essor aux activites rurales. Elle se soumettait ainsi au pouvoir du roi, de ses ancetres et des dieux indiens avec lesquels ils se confondaient. Une personne pouvait prendre place dans le reseau rituel royal et profiter d'une amelioration de son statut personnel en recevant un nouveau titre. La cour encouragea l'elite des communautes rurales a se penser comme partie d'un ordre royal hierarchique base sur les lignees et a participer a la veneration des ancetres du roi. Hall Durant la periode des annees 1200-1500, la mobilite dans l'echelle sociale javanaise s'explique par une richesse nouvelle et des opportunites de distinction de statut. The idea that a bee-colony is ruled by the “queen“ rather than the “king“ was not widely known in pre-modern world, and the Sumanasāntaka suggests that pre-Islamic Javanese were good observers of nature. In the second part of my contribution I will discuss in detail an intriguing passage in the Sumanasāntaka, a court poem composed in the early thirteenth century CE, in which a literary motif of the “marriage by choice“ (swayamwara) of Princess Indumatī is based on the image and structure of beehive. In this study I will use Old Javanese evidence to demonstrate that providing honey bees with artificial cavities was a practice known in Java at least by the twelfth century CE, several centuries earlier than suggested by the historians of beekeeping.
Though the practice of robbing bees of honey and wax is relatively well-documented, we know very little about the early history of beekeeping in Southeast Asia. People have been interacting with bees in the Indo-Malay world for thousands of years.
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