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These scenic artworks are the creations of Don Hong-Oai. Unfortunately, there is little information available on the artist and photographer as his works have only recently come to international attention. Don studied at a photography studio in Vietnam when he was a boy in the 1930s, learning the technicalities of the photographic medium there.
Don later fled to the USA in the late 1970s, but would return regularly to China and Vietnam to capture scenes for his artworks. It was also during these trips back to the East that he learned the painterly style of photography that is embodied in his photographs, a style that blurs photography and art into one medium.
If viewers didn't look closely enough, they might think that these were traditional Chinese paintings in the style of Shui-mo or free hand style painting, which might be compared the Western art movement of impressionism. The traditional subjects of mountains, rivers and trees are portrayed in Don's impressionistic photographs, but the artist adds modern touches to the otherwise age-old themes.
These half-photograph, half-artworks are done in monochromatic tones to add to the minimalistic feel. Finally, to create a sense of connection to the past, Don also adds Chinese calligraphy and signs his name with a red seal. The finished product feels like an hommage to the past with the technology of the future.
Don Hong-Oai, who passed away in 2004, doesn't have a website, but you can see more of his works here. There are also a few more of his Chinese photographs cum paintings here. If you would rather see how China was in the early years of photography, click over here.


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Buddhism (bŏŏd´Ĭzəm), religion and philosophy founded in India c.525 BC by Siddhartha Gautama, called the Buddha. There are over 300 million Buddhists worldwide. One of the great world religions, it is divided into two main schools: the Theravada or Hinayana in Sri Lanka and SE Asia, and the Mahayana in China, Mongolia, Korea, and Japan. A third school, the Vajrayana, has a long tradition in Tibet and Japan. Buddhism has largely disappeared from its country of origin, India, except for the presence there of many refugees from the Tibet region of China and a small number of converts from the lower castes of Hinduism.
Basic Beliefs and Practices
The basic doctrines of early Buddhism, which remain common to all Buddhism, include the "four noble truths" : existence is suffering (dukhka); suffering has a cause, namely craving and attachment (trishna); there is a cessation of suffering, which is nirvana; and there is a path to the cessation of suffering, the "eightfold path" of right views, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Buddhism characteristically describes reality in terms of process and relation rather than entity or substance.
Experience is analyzed into five aggregates (skandhas). The first, form (rupa), refers to material existence; the following four, sensations (vedana), perceptions (samjna), psychic constructs (samskara), and consciousness (vijnana), refer to psychological processes. The central Buddhist teaching of non-self (anatman) asserts that in the five aggregates no independently existent, immutable self, or soul, can be found. All phenomena arise in interrelation and in dependence on causes and conditions, and thus are subject to inevitable decay and cessation. The casual conditions are defined in a 12-membered chain called dependent origination (pratityasamutpada) whose links are: ignorance, predisposition, consciousness, name-form, the senses, contact, craving, grasping, becoming, birth, old age, and death, whence again ignorance.
With this distinctive view of cause and effect, Buddhism accepts the pan-Indian presupposition of samsara, in which living beings are trapped in a continual cycle of birth-and-death, with the momentum to rebirth provided by one's previous physical and mental actions (see karma). The release from this cycle of rebirth and suffering is the total transcendence called nirvana.
From the beginning, meditation and observance of moral precepts were the foundation of Buddhist practice. The five basic moral precepts, undertaken by members of monastic orders and the laity, are to refrain from taking life, stealing, acting unchastely, speaking falsely, and drinking intoxicants. Members of monastic orders also take five additional precepts: to refrain from eating at improper times, from viewing secular entertainments, from using garlands, perfumes, and other bodily adornments, from sleeping in high and wide beds, and from receiving money. Their lives are further regulated by a large number of rules known as the Pratimoksa. The monastic order (sangha) is venerated as one of the "three jewels," along with the dharma, or religious teaching, and the Buddha. Lay practices such as the worship of stupas (burial mounds containing relics) predate Buddhism and gave rise to later ritualistic and devotional practices.
Early Buddhism
India during the lifetime of the Buddha was in a state of religious and cultural ferment. Sects, teachers, and wandering ascetics abounded, espousing widely varying philosophical views and religious practices. Some of these sects derived from the Brahmanical tradition (see Hinduism), while others opposed the Vedic and Upanishadic ideas of that tradition. Buddhism, which denied both the efficacy of Vedic ritual and the validity of the caste system, and which spread its teachings using vernacular languages rather than Brahmanical Sanskrit, was by far the most successful of the heterodox or non-Vedic systems. Buddhist tradition tells how Siddhartha Gautama, born a prince and raised in luxury, renounced the world at the age of 29 to search for an ultimate solution to the problem of the suffering innate in the human condition. After six years of spiritual discipline he achieved the supreme enlightment and spent the remaining 45 years of his life teaching and establishing a community of monks and nuns, the sangha, to continue his work.
After the Buddha's death his teachings were orally transmitted until the 1st cent. BC, when they were first committed to writing (see Buddhist literature; Pali). Conflicting opinions about monastic practice as well as religious and philosophical issues, especially concerning the analyses of experience elaborated as the systems of Abhidharma, probably caused differing sects to flourish rapidly. Knowledge of early differences is limited, however, because the earliest extant written version of the scriptures (1st cent. AD) is the Pali canon of the Theravada school of Sri Lanka. Although the Theravada [doctrine of the elders] is known to be only one of many early Buddhist schools (traditionally numbered at 18), its beliefs as described above are generally accepted as representative of the early Buddhist doctrine. The ideal of early Buddhism was the perfected saintly sage, arahant or arhat, who attained liberation by purifying self of all defilements and desires.
The Rise of Mahayana Buddhism
The positions advocated by Mahayana [great vehicle] Buddhism, which distinguishes itself from the Theravada and related schools by calling them Hinayana [lesser vehicle], evolved from other of the early Buddhist schools. The Mahayana emerges as a definable movement in the 1st cent. BC, with the appearance of a new class of literature called the Mahayana sutras. The main philosophical tenet of the Mahayana is that all things are empty, or devoid of self-nature (see sunyata). Its chief religious ideal is the bodhisattva, which supplanted the earlier ideal of the arahant, and is distinguished from it by the vow to postpone entry into nirvana (although meriting it) until all other living beings are similarly enlightened and saved.
The bodhisattva is an actual religious goal for lay and monastic Buddhists, as well as the name for a class of celestial beings who are worshiped along with the Buddha. The Mahayana developed doctrines of the eternal and absolute nature of the Buddha, of which the historical Buddha is regarded as a temporary manifestation. Teachings on the intrinsic purity of consciousness generated ideas of potential Buddhahood in all living beings. The chief philosophical schools of Indian Mahayana were the Madhyamika, founded by Nagarjuna (2d cent. AD), and the Yogacara, founded by the brothers Asanga and Vasubandhu (4th cent. AD). In this later Indian period, authors in different schools wrote specialized treatises, Buddhist logic was systematized, and the practices of Tantra came into prominence.
The Spread of Buddhism
In the 3d cent. BC the Indian emperor Aśoka greatly strengthened Buddhism by his support and sent Buddhist missionaries as far afield as Syria. In succeeding centuries, however, the Hindu revival initiated the gradual decline of Buddhism in India. The invasions of the White Huns (6th cent.) and the Muslims (11th cent.) were also significant factors behind the virtual extinction of Buddhism in India by the 13th cent.
In the meantime, however, its beliefs had spread widely. Sri Lanka was converted to Buddhism in the 3d cent. BC, and Buddhism has remained its national religion. After taking up residence in Sri Lanka, the Indian Buddhist scholar Buddhaghosa (5th cent. AD) produced some of Theravada Buddhism's most important scholastic writings. In the 7th cent. Buddhism entered Tibet, where it has flourished, drawing its philosophical influences mainly from the Madhyamika, and its practices from the Tantra.
Buddhism came to SE Asia in the first five centuries AD All Buddhist schools were initially established, but the surviving forms today are mostly Theravada. About the 1st cent. AD Buddhism entered China along trade routes from central Asia, initiating a four-century period of gradual assimilation. In the 3d and 4th cent. Buddhist concepts were interpreted by analogy with indigenous ideas, mainly Taoist, but the work of the great translators Kumarajiva and Hsüan-tsang provided the basis for better understanding of Buddhist concepts.
The 6th cent. saw the development of the great philosophical schools, each centering on a certain scripture and having a lineage of teachers. Two such schools, the T'ien-t'ai and the Hua-Yen, hierarchically arranged the widely varying scriptures and doctrines that had come to China from India, giving preeminence to their own school and scripture. Branches of Madhyamika and Yogacara were also founded. The two great nonacademic sects were Ch'an or Zen Buddhism, whose chief practice was sitting in meditation to achieve "sudden enlightenment," and Pure Land Buddhism, which advocated repetition of the name of the Buddha Amitabha to attain rebirth in his paradise.
Chinese Buddhism encountered resistance from Confucianism and Taoism, and opposition from the government, which was threatened by the growing power of the tax-exempt sangha. The great persecution by the emperor Wu-tsung (845) dealt Chinese Buddhism a blow from which it never fully recovered. The only schools that retained vitality were Zen and Pure Land, which increasingly fused with one another and with the native traditions, and after the decline of Buddhism in India, neo-Confucianism rose to intellectual and cultural dominance.
From China and Korea, Buddhism came to Japan. Schools of philosophy and monastic discipline were transmitted first (6th cent.–8th cent.), but during the Heian period (794–1185) a conservative form of Tantric Buddhism became widely popular among the nobility. Zen and Pure Land grew to become popular movements after the 13th cent. After World War II new sects arose in Japan, such as the Soka Gakkai, an outgrowth of the nationalistic sect founded by Nichiren (1222–82), and the Risshokoseikai, attracting many followers.
See H. C. Warren, Buddhism in Translations (1896, repr. 1963); D. T. Suzuki, Zen Buddhism (1956); A. Wright, Buddhism in Chinese History (1959, repr. 1979); E. Conze, Buddhism (1953, repr. 1959), Buddhist Scriptures (1959), and Buddhist Thought in India (1962, repr. 1967); E. Zürcher, Buddhism (1962); K. S. S. Ch'en, Buddhism in China (1964, repr. 1972); W. T. de Bary, The Buddhist Tradition in India, China, and Japan (1969); T. Ling, The Buddha (1973); R. Lester, Theravada Buddhism in Southeast Asia (1973); W. Rahula, What the Buddha Taught (2d ed. 1974); D. and A. Matsunaga, Foundations of Japanese Buddhism (1974–76); S. J. Tambiah, World Conqueror and World Renouncer (1976); L. Hurvitz, Scripture of the Lotus Blossom of the Fine Dharma (1976); R. H. Robinson, The Buddhist Religion (3d ed. 1982); and R. Gombrich, Theravada Buddhism (1988); J. Ishikawa, The Bodhisattva (1990).

subset: commoncrawl


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The global trade landscape is changing along with the development of sophisticated global value chains (intra-firm or inter-firm, regional or global). The gross trade figures hide the real value addition that takes place while a good or service is produced in a country or across countries. The WTO already has a website that details value added trade. Here is an earlier blog post based on it. Also, here is more on why value added is a better measure of trade.
In its latest report on global value chains, the UNCTAD argues that 80% of global trade takes place in value chains linked to transnational companies. It states that as much as 28% of gross exports is actually double counted due to non adjustment of value addition during each production process scattered across many countries. It also shows that production and trade of goods and services are linked at some stage.
It recommends developing countries to "engaging" in GVCs, "upgrading" along GVCs, and "leapfrogging" and "competing" via GVCs. The ideal outcome for developing countries would be to an increase in global value chain participation with higher value added goods and services. GVCs participation could help developing countries build their productive capacities (through technology dissemination and skill enhancement).
Excerpts from the latest UNCTAD report:
GVCs make extensive use of services. While the share of services in gross exports worldwide is only around 20 per cent, almost half (46 per cent) of value added in exports is contributed by services sector activities, as most manufacturing exports require services (such as engineering work, software development, and marketing) for their production. In fact, a significant part of the international production networks of TNCs is geared towards providing services inputs, with more than 60 per cent of global foreign direct investment (FDI) channelled to services activities. By comparison, 26 per cent of FDI goes to manufacturing and 7 per cent to the primary goods sector. The picture is similar for developed and developing economies.
The majority of developing countries, including the poorest, are increasingly participating in GVCs. The developing-country share in global value-added trade increased from 20 per cent in 1990 to 30 per cent in 2000, and is over 40 per cent today. Again, the role of TNCs is critical, as countries with a higher presence of FDI relative to the size of their economies tend to have a higher level of participation in GVCs and a greater relative share in global value-added trade compared to their share of global exports.
GVC links in developing countries can play an important role in economic growth. Domestic value-added – that is, an improved capacity of an economy to produce a broader variety of goods, and goods of greater complexity – resulting from GVC trade can be very significant relative to the size of local economies. In developing economies, value-added trade contributes some 28 per cent to countries' GDPs on average, as compared to 18 per cent for developed economies. Furthermore, there appears to be a positive correlation between participation in GVCs and GDP per capita growth rates. The economies with the fastest-growing GVC participation have GDP per capita growth rates some 2 percentage points above average.


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It all started with this little beauty...the style has been called everything from "mosco mafioso" to "bordello chic". I was actually kinda suprised that it didn't remind me of either of these things when M21 first posted it. I actually thought it was quite cool as far as chandeliers go - which normally aren't my thing. So, where to start? I think, like Mrs Blandings, it definitely needs a double height ceiling. I was originally thinking it would look a bit fab in an entry, and I know that's already been done, sorry, but here is my take on it!
I would love to see this in a room with white walls, using a framing technique I posted about last week, here. The frames around the walls definitely need to be in black, like the picture above. Oh, and a few of those black candles and chic sconces would be nice too - perhaps on either side of the entry to the main house. (Image from Vogue Living Australia, May/June 2006).
The floors would be black high gloss stone or timber - whichever you prefer - inlaid with chrome in a geometric pattern - like above. I think to stop the chandelier taking over and looking all a bit too much it needs a room thats a bit masculine looking and a little architectural. (Iimage from the book "Frances Elkins" by Steven Salny).
Then simply add a few choice pieces to the space, like a pair of these stunning Austrian Biedemeier chairs either side of this De Coene Frères console like so. Just add a big bunch of red roses for colour and voila!
What do you think?


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The word for "crisis" in Chinese has the extra connotation of "opportunity", the International Labour Organisation (ILO) Global wage report researchers explain. With a fair degree of wilful optimism, the study suggests that the current economic and job crises might provide a good, probably unique, opportunity to develop a much more effective wage policy, which would contribute to an economy that's actually sustainable, both in industrialised and developing countries.
The data shows that the crises have hit employment and wage levels harder in advanced economies, but these countries can rely on well established social protection systems. The question, beyond the statistics, is what the impact will be in developing countries, in terms of wealth redistribution, desirable work opportunities and social justice. continue


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Deluxe King Room (Rack Rate)
At Angkor Orchid Central Hotel, the excellent service and superior facilities make for an unforgettable stay. The hotel provides a restaurant, rooftop Sky Cafe, concierge, business center, Tour Desk and many more dedicated services to ensure our guests the greatest comfort while exploring Siem Reap.
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- Deluxe Double Room
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Any Delivery Charge is not a tip paid to your driver. Please reward your driver for awesomeness.Our drivers carry less than Rs.2000. You must ask for this limited time offer. Minimum purchase required for delivery. Delivery charge and tax may apply. Prices, participation, delivery area and charges may vary. © 2014 Dominos IP Holder LLC. Dominos®, Domino's Pizza® and the modular logo are trademarks of Domino's IP Holder LLC. "Pepsi" design is registered trademarks of The PepsiCo.
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Step off the treadmill of life"In a world where everything is the same, Olepangi is a one off! #1 of 23 on TripAdvisorNedenfor er en bildekarusell. For å bla i bildene, sveiper du til høyre eller venstre, eller trykker på knappene for nest/forrige.Hopp til innhold
Olepangi Farm
Set in the foothills of Mt Kenya, Olepangi provides a beautiful, tranquil space for our guests to re-connect with nature. The Olepangi community is one of warmth; an embrace into another world where the day-to-day busy-ness of life can be forgotten. We are a space for travellers to rest.
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One of our top picks in Nanyuki. Set at the foothills of Mount Kenya, Olepangi Farm is an authentic farmstead in Timau. Set on 120 acres, this family-run lodge offers amazing views over the natural surroundings and has a bar, and includes all meals, wine, beer and evening sundowners.
The beautifully appointed cottages are decorated with rich antique carpets and beds. Each one has a private bathroom with free toiletries and fitted with a shower.
The beautiful Laikipia region where Olepangi Farm is set is ideal for hiking, horse riding and hiking. Guests can take a day trip into Samburu National Park or over to Ol Pejeta, take quad bikes into Ngare Ndare Forest or just walk the canopy above the trees. The blue mountain pools are perfect for summer swims, and guests can enjoy massages by prior arrangement.


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This essay in the NYT lays out the poverty situation in America eloquently:
Low-wage jobs bedevil tens of millions of people. At the other end of the low-income spectrum we have a different problem. The safety net for single mothers and their children has developed a gaping hole over the past dozen years.
And he rightfully point to politics, not policy, as the solution:
A surefire politics of change would necessarily involve getting people in the middle — from the 30th to the 70th percentile — to see their own economic self-interest…
I have seen days of promise and days of darkness, and I've seen them more than once. All history is like that. The people have the power if they will use it, but they have to see that it is in their interest to do so.
Edelman speaks like a community organizer here- change is not about "empowering," but organizing the power that already exists- which is easier said than done.