Posts from the ‘Personalities’ Category

Crabby Old Man…………… Truth of Life

When an old man died in the geriatric ward of a nursing home in North Platte , Nebraska , it was believed that he had nothing left of any value.

Later, when the nurses were going through his meager possessions, they found this poem. Its quality and content so impressed the staff that copies were made and distributed to every nurse in the hospital.
One nurse took her copy to Missouri ..

The old man’s sole bequest to posterity has since appeared in the Christmas edition of the News Magazine of the St. Louis Association for Mental Health. A slide presentation has also been made based
on his simple, but eloquent, poem.

And this little old man, with nothing left to give to the world, is now the author of this ‘anonymous’ poem winging across the Internet.

Crabby Old Man

What do you see nurses? . . .. .. . What do you see?
What are you thinking . . . . . when you’re looking at me?
A crabby old man . . . . . not very wise,
Uncertain of habit . . . . . with faraway eyes?

Who dribbles his food . . . . . and makes no reply.
When you say in a loud voice . . . . . ‘I do wish you’d try!’
Who seems not to notice . . . . . the things that you do.
And forever is losing . . . . . A sock or shoe?

Who, resisting or not . . . . . lets you do as you will,
With bathing and feeding . . . . . The long day to fill?
Is that what you’re thinking? . . . . . Is that what you see?
Then open your eyes, nurse . . . . . you’re not looking at me.

I’ll tell you who I am. . . . . . As I sit here so still,
As I do at your bidding, . . . . . as I eat at your will.
I’m a small child of Ten . . . . . with a father and mother,
Brothers and sisters . . . . . who love one another.

A young boy of Sixteen . . . . with wings on his feet.
Dreaming that soon now . . . . . a lover he’ll meet.
A groom soon at Twenty . . . . . my heart gives a leap.
Remembering, the vows . . . . . that I promised to keep.

At Twenty-Five, now . . . . . I have young of my own.
Who need me to guide . . . . . And a secure happy home.
A man of Thirty . . . . . My young now grown fast,
Bound to each other . . . . . With ties that should last.

At Forty, my young sons . . .. . . have grown and are gone,
But my woman’s beside me . . . . . to see I don’t mourn.
At Fifty, once more, babies play ’round my knee,
Again, we know children . . . . . My loved one and me.

Dark days are upon me . . . . . my wife is now dead.
I look at the future . . . . . shudder with dread.
For my young are all rearing . . . . . young of their own.
And I think of the years . . . . . and the love that I’ve known.

I’m now an old man . . . . . and nature is cruel.
Tis jest to make old age . . . . . look like a fool.
The body, it crumbles . . . . . grace and vigor, depart.
There is now a stone . . . . where I once had a heart.

But inside this old carcass . . . . . a young guy still dwells,
And now and again . . . . . my battered heart swells.
I remember the joys . . . . . I remember the pain.
And I’m loving and living . . . . . life over again.

I think of the years, all too few . . . . . gone too fast.
And accept the stark fact . . . . that nothing can last.
So open your eyes, people . . . . . open and see.
Not a crabby old man .. . . Look closer . . . see ME!!

Remember this poem when you next meet

an older person who you might brush aside

without looking at the young soul within.

We will all, one day, be there, too!

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Rare Collection – Einstein…..

Einstein’s father


Einstein’s mother


House of Einstein


Einstein’s childhood photo

School class photograph in Munich , 1889. Einstein is in the front row, second from right. He did well only in mathematics and in Latin (whose logic he admired).

Was Einstein’s Brain Different?

Of course it was-people’s brains are as different as their faces. In his lifetime many wondered if there was anything especially different in Einstein’s. He insisted that on his death his brain be made available for research. When Einstein died in 1955, pathologist Thomas Harvey quickly preserved the brain and made samples and sections. He reported that he could see nothing unusual. The variations were within the range of normal human variations. There the matter rested until 1999. Inspecting samples that Harvey had carefully preserved, Sandra F. Witelson and colleagues discovered that Einstein’s brain lacked a particular small wrinkle (the parietal operculum) that most people have. Perhaps in compensation, other regions on each side were a bit enlarged-the inferior parietal lobes. These regions are known to have something to do with visual imagery and mathematical thinking. Thus Einstein was apparently better equipped than most people for a certain type of thinking. Yet others of his day were probably at least as well equipped-Henri Poincaré and David Hilbert, for example, were formidable visual and mathematical thinkers, both were on the trail of relativity, yet Einstein got far ahead of them. What he did with his brain depended on the nurturing of family and friends, a solid German and Swiss education, and his own bold personality.


A late bloomer:
Even at the age of nine Einstein spoke hesitantly, and his parents feared that he was below average intelligence. Did he have a learning or personality disability (such as "Asperger’s syndrome," a mild form of autism)? There is not enough historical evidence to say. Probably Albert was simply a thoughtful and somewhat shy child. If he had some difficulties in school, the problem was probably resistance to the authoritarian German teachers, perhaps compounded by the awkward situation of a Jewish boy in a Catholic school.

Einstein in the Bern patent office

Einstein when his light bending theory conformed


Einstein in Berlin with political figures

Einstein in aBerlin synagogue in 1930, playing his violin for a charity concert.

The Solvay Congress of 1927

E = MC^2


POSTWAR SIGNING

Einstein in his study in his home in Berlin, 1919.



Einstein at his home in Princeton, New Jersey


signature of the legend

I WISH I COULD FLY

The little boy had always wished that he could fly like a bird.

It was very difficult for him to understand why he could not fly. There were birds at the zoo that were much bigger than he, and they could fly.

“Why can’t I?” he thought. “Is there something wrong with me?” he wondered.

There was another little boy who was crippled.

He had always wished that he could walk and run like other little boys and girls.

“Why can’t I be like them?” he thought.

One day the little orphan boy who had wanted to fly like a bird ran away from the orphanage. He came upon a park where he saw the little boy who could not walk or run playing in the sandbox.

He ran over to the little boy and asked him if he had ever wanted to fly like a bird.

“No,” said the little boy who could not walk or run.

“But I have wondered what it would be like to walk and run like other boys and girls.”

“That is very sad.” said the little boy who wanted to fly.. “Do you think we could be friends?” he said to the little boy in the sandbox.

“Sure.” said the little boy.

The two little boys played for hours. They made sand castles and made really funny sounds with their mouths. Sounds which made them laugh real hard. Then the little boy’s father came with a wheelchair to pick up his son. The little boy who had always wanted to fly ran over to the boy’s father and whispered something into his ear.

“That would be OK,” said the man.

The little boy who had always wanted to fly like a bird ran over to his new friend and said, “You are my only friend and I wish that there was something that I could do to make you walk and run like other little boys and girls. But I can’t. But there is something that I can do for you.”

The little orphan boy turned around and told his new friend to slide up onto his back.. He then began to run across the grass. Faster and faster he ran, carrying the little crippled boy on his back. Faster and harder he ran across the park. Harder and harder he made his legs travel. Soon the wind just whistled across the two little boys’ faces.

The little boy’s father began to cry as he watched his beautiful little crippled son flapping his arms up and down in the wind, all the while yelling at the top of his voice,

“I’m Flying, Daddy. I’m Flying!”

Mr. Narayan Murthy – What we must learn from the West

We need to incorporate certain Western maxims into our value system, argues one of India’s most successful businessmen.

The role of Western values in contemporary Indian society is a subject on which I have pondered for years. I come from a company that is built on strong values. Further, various stakeholders of our company, including employees, investors, customers and vendor-partners come from across the globe. In this context, over the years, there are several aspects of the Western value system that I have come to appreciate. Moreover, an organization is representative of society, and some of the lessons that I have learnt from the West regarding values are, I think, applicable to us as a nation. Here are some of them:

Respect for the public good: Indian culture has deep-rooted family values – parents make enormous sacrifices for their children; children consider it their duty to take care of aged parents; and marriage is held to be a sacred union with husband and wife bonded for life. Unfortunately, our attitude towards the community is very different from our attitude towards the family.

Although we keep our homes spotless, when we go out we do not think twice before littering. On the other hand, parks in the West are generally free of litter and streets are clean.

We are also apathetic about community matters. We see serious problems around us but behave as if they are someone else’s responsibility. For instance, all of us are aware of the problem of drought in India. More than 40 years ago, irrigation expert Dr. K. L. Rao suggested solving this problem by creating a water grid connecting the rivers in North and South India. However, nothing has been done about this.

The story of power shortage in Bangalore is another example. In 1983, it was decided to build a thermal power plant to meet Bangalore’s power requirements. Unfortunately, we have still not started it. Five years ago, because of the constant foreign travel required in the software industry, I suggested a 240-page passport to the government so that frequent visits to the passport office are avoided. I have yet to get a reply from the Ministry of External Affairs regarding this.

Could the reason for all this be that we were ruled by foreigners for over a thousand years and came to believe that solving public problems was the responsibility of a foreign ruler, not ours? Even our decision-makers look to somebody else to take decisions.

In the West, individuals understand that they have to be responsible to their community. They care for their society and they sacrifice for it. Further, they solve societal problems proactively. This is where we need to learn from the West. Successful societies are those that harmoniously combine loyalty to family and loyalty to community.

Acknowledging the accomplishments of others: In my extensive travels, I have not come across another society where people are as contemptuous of better societies as we are, with as little progress as we have achieved. This attitude, incidentally, is nothing new – Al Barouni, the noted Arabic logician and traveler of the 10th century, who spent about 30 years in India, referred to it. According to him, most Indian pundits considered it below their dignity even to debate with him. In fact, on the few occasions when a pundit was willing to listen to Barouni, and found his arguments to be sound, the pundit invariably asked the Arab philosopher which Indian had taught him!

If we want to progress, we must listen to and learn from people who have performed better than us.

Accountability: Another attribute we must learn from the West is accountability. There, you are held responsible for what you do irrespective of your position. However, in India, the more ‘important’ you are, the less answerable you become. For instance, a senior politician once declared that he ‘forgot’ to file his tax returns for 10 consecutive years – and got away with it. Although there are over 100 loss-making public sector units belonging to the central government, I have not seen action taken for bad performance against top managers in these organizations.

Dignity of labor: Whereas this is an integral part of Western value system, in India, we revere only supposedly intellectual work. For instance, I have seen many engineers, fresh from college, who only want to do cutting-edge work and not work that is of relevance to business and the country. For anything to be run successfully, everyone – from the CEO to the person who serves tea – must discharge his or her duties in a responsible manner. We, therefore, need a mindset that reveres everyone who puts in honest work, no matter what it is.

Professionalism: In the West, people do not let personal relations interfere with their professional dealings. They do not hesitate to chastise a colleague for incompetence, even if he is a friend. In India, we tend to view even work interactions from a personal perspective. We are also the most thin-skinned society in the world – we see insults where none is meant.

We extend this lack of professionalism to our sense of punctuality. We do not respect the other person’s time. Indian Standard Time always runs late, and deadlines are typically not met.

Intellectual independence: From the time their children are very young, Western parents teach them to think for themselves. Hence, these children grow up to be strong, confident adults. However, in India, we suffer from feudal thinking. I have seen bright people who prefer to be told what to do by their bosses. We need to overcome this attitude if we are to succeed globally.

Honoring contracts: The Western value system teaches respect for contractual obligations. In India, we consider our marriage vows as sacred. However, we do not extend this to the public domain. For instance, I had recommended several students for national scholarships for higher studies in US universities. Most of them did not return to India even though contractually they were obliged to spend five years here after getting their degree. Moreover, according to a professor at a reputed US university, the highest default rate for student loans is among Indians, even though they land lucrative jobs after graduating. In fact, their behavior has made it difficult for other Indian students to get loans. We have to change this attitude.

We are all aware of our rights as citizens. However, we often fail to acknowledge the duty that accompanies every right. We should keep in mind what former US president Dwight Eisenhower said: “A people that values its privileges above its principles soon loses both.” So let us work towards a society where “we would do unto others what we would have them do unto us” and make our country great.


This speech was delivered by Mr. Murthy, when he received the Lal Bahadur Shastri National Award for Excellence in Public Administration and Management Sciences for the year 2001 from the Lal Bahadur Shastri Institute of Management, New Delhi.

MOHANDAS KARAMCHAND GANDHI – The Father Of Our Nation

Young Gandhi to Mahatma Gandhi

Gandhi in his childhood

Young Gandhi to Mahatma Gandhi

Gandhi in his teens

Young Gandhi to Mahatma Gandhi

Mohandas Karamchand Gandhi in South Africa in 1895

Young Gandhi to Mahatma Gandhi

Mohandas Karamchand Gandhi as Lawyer

Young Gandhi to Mahatma Gandhi

Gandhi in Videshi outfit at 19 years of age

Young Gandhi to Mahatma Gandhi

Young and handsome Gandhi

Young Gandhi to Mahatma Gandhi

Gandhi with his wife Kasturba after returning from South Africa

Young Gandhi to Mahatma Gandhi

Gandhi with his collegues in South Africa

Young Gandhi to Mahatma Gandhi

Mohandas Gandhi with his friends in South Africa

Young Gandhi to Mahatma Gandhi

Gandhi and his wife Kasturba

Young Gandhi to Mahatma Gandhi

Gandhi preaching a group of people

Young Gandhi to Mahatma Gandhi

Gandhi interacting with his followers sitting in a train

Young Gandhi to Mahatma Gandhi

Gandhi in Downing Street, England

Young Gandhi to Mahatma Gandhi

Gandhi in Downing Street, London, UK

Young Gandhi to Mahatma Gandhi

Gandhi giving speach to his followers

Young Gandhi to Mahatma Gandhi

Gandhi on Salt March

Young Gandhi to Mahatma Gandhi

Gandhi on Dandi March

Young Gandhi to Mahatma Gandhi

Gandhiji lifting the salt

Young Gandhi to Mahatma Gandhi

Mahatma Gandhi with a facial expression of peace

Young Gandhi to Mahatma Gandhi

Gandhi with his supporters in the train

Young Gandhi to Mahatma Gandhi

Gandhiji on a walk with Khan Abdul Ghaffar Khan

Young Gandhi to Mahatma Gandhi

The two women Manu and Abha as his walking sticks

Young Gandhi to Mahatma Gandhi

Gandhi-Nehru on a happy mood

Young Gandhi to Mahatma Gandhi

Gandhiji and Nehruji on serious discussions for attaining independence to India

Young Gandhi to Mahatma Gandhi

Gandhiji addressing the huge gatherings pertaining to Salt Satyagraha

Young Gandhi to Mahatma Gandhi

Gandhiji with Jinnah in 1944

Young Gandhi to Mahatma Gandhi

Gandhiji popularly known as Bapu with a sweet smile

Young Gandhi to Mahatma Gandhi

Gandhiji along with his followers for Salt Satyagraha

Young Gandhi to Mahatma Gandhi

A young boy leads Gandhiji for a walk

Young Gandhi to Mahatma Gandhi

Gandhiji spinning the wheel

Young Gandhi to Mahatma Gandhi

Bapu reading newspaper

Young Gandhi to Mahatma Gandhi

Gandhi and Kasturba in their old age

Young Gandhi to Mahatma Gandhi

Gandhiji on fast

Young Gandhi to Mahatma Gandhi

Bapu’s last walk for his prayer on January 30, 1948

Young Gandhi to Mahatma Gandhi

Mahatma Gandhi – The Father of India (1869-1948)

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Early Years

Mohandas Karamchand Gandhi (1869-1948), also known as Mahatma Gandhi, was born in Porbandar in the present day state of Gujarat in India on October 2, 1869. He was raised in a very conservative family that had affiliations with the ruling family of Kathiawad. He was educated in law at University College, London. In 1891, after having been admitted to the British bar, Gandhi returned to India and attempted to establish a law practice in Bombay, without much success. Two years later an Indian firm with interests in South Africa retained him as legal adviser in its office in Durban. Arriving in Durban, Gandhi found himself treated as a member of an inferior race. He was appalled at the widespread denial of civil liberties and political rights to Indian immigrants to South Africa. He threw himself into the struggle for elementary rights for Indians.

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Resistance to Injustice

Gandhi remained in South Africa for twenty years, suffering imprisonment many times. In 1896, after being attacked and humiliated by white South Africans, Gandhi began to teach a policy of passive resistance to, and non-cooperation with, the South African authorities. Part of the inspiration for this policy came from the Russian writer Leo Tolstoy, whose influence on Gandhi was profound. Gandhi also acknowledged his debt to the teachings of Christ and to the 19th-century American writer Henry David Thoreau, especially to Thoreau’s famous essay “Civil Disobedience.” Gandhi considered the terms passive resistance and civil disobedience inadequate for his purposes, however, and coined another term, Satyagraha (from Sanskrit, “truth and firmness”). During the Boer War, Gandhi organized an ambulance corps for the British army and commanded a Red Cross unit. After the war he returned to his campaign for Indian rights. In 1910, he founded Tolstoy Farm, near Durban, a cooperative colony for Indians. In 1914 the government of the Union of South Africa made important concessions to Gandhi’s demands, including recognition of Indian marriages and abolition of the poll tax for them. His work in South Africa complete, he returned to India.

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Campaign for Home Rule

Gandhi became a leader in a complex struggle, the Indian campaign for home rule. Following World War I, in which he played an active part in recruiting campaigns, Gandhi, again advocating Satyagraha, launched his movement of non-violent resistance to Great Britain. When, in 1919, Parliament passed the Rowlatt Acts, giving the Indian colonial authorities emergency powers to deal with so-called revolutionary activities, Satyagraha spread throughout India, gaining millions of followers. A demonstration against the Rowlatt Acts resulted in a massacre of Indians at Amritsar by British soldiers; in 1920, when the British government failed to make amends, Gandhi proclaimed an organized campaign of non-cooperation. Indians in public office resigned, government agencies such as courts of law were boycotted, and Indian children were withdrawn from government schools. Throughout India, streets were blocked by squatting Indians who refused to rise even when beaten by police. Gandhi was arrested, but the British were soon forced to release him.

Economic independence for India, involving the complete boycott of British goods, was made a corollary of Gandhi’s Swaraj (from Sanskrit, “self-governing”) movement. The economic aspects of the movement were significant, for the exploitation of Indian villagers by British industrialists had resulted in extreme poverty in the country and the virtual destruction of Indian home industries. As a remedy for such poverty, Gandhi advocated revival of cottage industries; he began to use a spinning wheel as a token of the return to the simple village life he preached, and of the renewal of native Indian industries.

Gandhi became the international symbol of a free India. He lived a spiritual and ascetic life of prayer, fasting, and meditation. His union with his wife became, as he himself stated, that of a brother and sister. Refusing earthly possessions, he wore the loincloth and shawl of the lowliest Indian and subsisted on vegetables, fruit juices, and goat’s milk. Indians revered him as a saint and began to call him Mahatma (great-souled), a title reserved for the greatest sages. Gandhi’s advocacy of nonviolence, known as ahimsa (non-violence), was the expression of a way of life implicit in the Hindu religion. By the Indian practice of nonviolence, Gandhi held, Great Britain too would eventually consider violence useless and would leave India.

The Mahatma’s political and spiritual hold on India was so great that the British authorities dared not interfere with him. In 1921 the Indian National Congress, the group that spearheaded the movement for nationhood, gave Gandhi complete executive authority, with the right of naming his own successor. The Indian population, however, could not fully comprehend the unworldly ahimsa. A series of armed revolts against the British broke out, culminating in such violence that Gandhi confessed the failure of the civil-disobedience campaign he had called, and ended it. The British government again seized and imprisoned him in 1922.

After his release from prison in 1924, Gandhi withdrew from active politics and devoted himself to propagating communal unity. Unavoidably, however, he was again drawn into the vortex of the struggle for independence. In 1930 the Mahatma proclaimed a new campaign of civil disobedience, calling upon the Indian population to refuse to pay taxes, particularly the tax on salt. The campaign was a march to the sea, in which thousands of Indians followed Gandhi from Ahmedabad to the Arabian Sea, where they made salt by evaporating sea water. Once more the Indian leader was arrested, but he was released in 1931, halting the campaign after the British made concessions to his demands. In the same year Gandhi represented the Indian National Congress at a conference in London.

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Gandhi takes on Domestic Problems

In 1932, Gandhi began new civil-disobedience campaigns against the British. Arrested twice, the Mahatma fasted for long periods several times; these fasts were effective measures against the British, because revolution might well have broken out in India if he had died. In September 1932, while in jail, Gandhi undertook a “fast unto death” to improve the status of the Hindu Untouchables. The British, by permitting the Untouchables to be considered as a separate part of the Indian electorate, were, according to Gandhi, countenancing an injustice. Although he was himself a member of an upper caste, Gandhi was the great leader of the movement in India dedicated to eradicating the unjust social and economic aspects of the caste system.

In 1934 Gandhi formally resigned from politics, being replaced as leader of the Congress party by Jawaharlal Nehru. Gandhi traveled through India, teaching ahimsa and demanding eradication of “untouchability.” The esteem in which he was held was the measure of his political power. So great was this power that the limited home rule granted by the British in 1935 could not be implemented until Gandhi approved it. A few years later, in 1939, he again returned to active political life because of the pending federation of Indian principalities with the rest of India. His first act was a fast, designed to force the ruler of the state of Rajkot to modify his autocratic rule. Public unrest caused by the fast was so great that the colonial government intervened; the demands were granted. The Mahatma again became the most important political figure in India.

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Breaking the salt rule

Dandi march satyagrahis defy the law by making salt in Surat. It was a non-violent strategy adopted by Mahatma Gandhi to oppose British rule in India. The British were forced to arrest the satyagrahis. Millions of Indians courted arrest. It created panic in the British administration and India’s freedom struggle finally gathered momentum, inside India and overseas. (Photo taken out from the original Dandi March negative of late Shri Narendra J Shroff by Studio Express, Kanpith, Surat

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Independence for India

When World War II broke out, the Congress party and Gandhi demanded a declaration of war aims and their application to India. As a reaction to the unsatisfactory response from the British, the party decided not to support Britain in the war unless the country were granted complete and immediate independence. The British refused, offering compromises that were rejected. When Japan entered the war, Gandhi still refused to agree to Indian participation. He was interned in 1942 but was released two years later because of failing health.

By 1944 the Indian struggle for independence was in its final stages, the British government having agreed to independence on condition that the two contending nationalist groups, the Muslim League and the Congress party, should resolve their differences. Gandhi stood steadfastly against the partition of India but ultimately had to agree, in the hope that internal peace would be achieved after the Muslim demand for separation had been satisfied. India and Pakistan became separate states when the British granted India its independence in 1947 (see: Tryst with Destiny — the story of India’s independence). During the riots that followed the partition of India, Gandhi pleaded with Hindus and Muslims to live together peacefully. Riots engulfed Calcutta, one of the largest cities in India, and the Mahatma fasted until disturbances ceased. On January 13, 1948, he undertook another successful fast in New Delhi to bring about peace, but on January 30, 12 days after the termination of that fast, as he was on his way to his evening prayer meeting, he was assassinated by a fanatic Hindu.

Gandhi’s death was regarded as an international catastrophe. His place in humanity was measured not in terms of the 20th century, but in terms of history. A period of mourning was set aside in the United Nations General Assembly, and condolences to India were expressed by all countries. Religious violence soon waned in India and Pakistan, and the teachings of Gandhi came to inspire nonviolent movements elsewhere, notably in the U.S.A. under the civil rights leader Martin Luther King, Jr. and in South Africa under Nelson Mandela.

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Versatile Watercolor Artist Barbara Philip

Born: Barbara Anne Burrows, 20 December 1952, Salisbury, Rhodesia.(Harare, Zimbabwe)
Matriculated: Dominican Convent, Salisbury, Rhodesia. (Harare, Zimbabwe )
Qualification: National Diploma in Interior Design @ Durban Technikon .1973

Happy Angels

Happy Angels

A Brief History:

Barbara She started at a young age in school virtually “living ” in the art-room, matriculating with distinction in art, and away from school never being without her sketchpad, drawing anything and everything. After school she was delighted to go to Art School in Durban and be able to spend all day every day drawing. For career purposes she specialised in Interior Design and went on to work for Martin Jarvis Assoc. Interior Designers until 1974 when she left to marry my Dad, John Philip, and move to South Africa.

John had a construction job in Graaf Reinet, building schools, so while living there in a caravan, Barbara began painting in oils full time. It was idyllic! In 1975 they moved to Cape Town, where she continued to paint. It was there that she began to take on commissions, and has continued with them ever since. In 1976 she took a job designing greeting cards until 1978 when my oldest brother, John Oliver, was born and they moved to the family farm in the karoo near Burgersdorp ( Eastern Cape ). Charles, and Susan were born shortly after John Oliver in 1982 and 1985. Here, John took up farming as a career and Barbara soon found that feeding babies and oil painting were not compatible, so she began painting in watercolour, which has remained her principle medium to this day. Oil painting is still more of a hobby and a form of relaxation therapy.

Cupid and Psyche

Cupid and Psyche

Man leaning

Man leaning

Barbara has also started her own range of greeting cards, which now includes some 300 designs taken from paintings done over the years. She has designed 10 book covers for Christian Publishers (CUM) in Vereeniging, as well as three aerogramme designs printed and distributed by Clifton Products in Cape Town. In June 2002 she was invited by the Watercolour Society of PE to run a workshop, and in 2005 began giving art lessons in her studio on the farm.

For Barbara, living on a remote farm has restricted her exposure to the public eye, so it became necessary to take regular trips to festivals and exhibitions in order to show her work. In 1991 John started to frame her watercolours, which made it easier to transport and display the paintings. In 2001 John Oliver, also an accomplished artist, designed a website that he and his mother would share. http://www.africanpainting.com This has been a great success, making it possible for Barbara to show her work to the whole world while living far from the city life in beautiful rural surroundings. This lifestyle of peace and quiet has been the perfect setting that fuels her creativity.

Thailand Beach

Thailand Beach

Young Shepherd

Young Shepherd

Exhibits and Solo Exhibitions:

1990 until 2000 Bloemfontein. monthly Art Market.
1993 – Bethulie. First solo exhibition
1995 – Grahamstown Festival
1995 – The Caledon Flower Festival
1996 – Exhibit at the Wildlife Exhibition in The Cape Gallery (Cape Town)
1996 – Kimberley Art Market
1996 – The Shell Festival (Jeffrey’s Bay)
1997 – Exhibit at The Sun Gallery (Cape Town)
1998, 1999, 2001, 2002 – Oudtshoorn. The Klein Karoo National Arts Festival.
1999, 2000, 2001, 2003 – Port Elizabeth. Solo exhibitions at Floraland Nursery.
2000 – Exhibits at Game sales at Willem Pretorius and Boshof in the Free State.
2001 – Burgersdorp. “Hagenhuis” Solo Exhibition,
2001 – Johannesburg. Koi painting exhibit at the De Wet’s Koi festival.
2002 – Johannesburg. Koi painting exhibit at the National Koi Show at Cresta Centre.
2002 – Johannesburg. Solo exhibition in Midrand at “The Art Company.”
2004 & 2006 – Port Elizabeth. – Solo exhibition at Walmer Park.
2005 – Port Elizabeth. Walmer Park. Art Expo.
2005 – Bloemfontein. Homemaker’s Expo
2006 – Ermelo Solo Exhibition.
2007 – Kirkwood Game Festival.
2007 – Durban Solo Exhibition at the “Fresh Paint” Gallery.