70+ Funny, Famous And Inspirational Quotes About Sailing – Big Hive Mind
The basic rule is that the master is responsible for the navigation of the ship and the pilot is an adviser to the master with limited responsibilities depending. Proposed ship pilot rate increase gets push back . jeopardize CMA CGM future relationship with the Port of Houston and the local labor force. Explore Embry-Riddle Aeronautical University-Prescott's board "Aviation Memes" on Pinterest. | See more ideas about Planes, Aviation humor and Pilot humor.
Pilots are engaged for a variety of reasons depending on circumstances which include pilotage based upon local knowledge, liaison, ship handling and bridge support. The duty of the pilot is to direct the navigation of the ship and to conduct it so far as the course and speed of the ship is concerned.
He liaises with the VTS, organises the use of tugs and advises on the use of moorings and towing lines. The position of the pilot on board a vessel is aptly summarised by the Canadian Royal Commission on Pilotage, Ottawaas follows: The first expression refers to action, to a personal service being employed; the second to a power.
The question whether a pilot has control of navigation is a question of fact not of law. The fact that a pilot has been given control of the ship for navigational purposes does not mean that the pilot has superseded the master. The master is, and remains, in command; he is the authority on board.
The Nautical Institute
He may, and does, delegate part of this authority to subordinates and to outside assistants whom he employs to navigate his ship - i. A delegation of power is not an abandonment of authority but one way of exercising authority.
It has never been easy for the master to question the advice given by the pilot who has the required local knowledge but does not have the ultimate responsibility for the ship, her crew and her cargo. The advice given by the "authorities" is that a full plan of action is exchanged between the master and pilot as soon as the pilot boards the vessel.
This is all very well for departure but in many cases it is just not possible when the vessel is entering a port. By the time the pilot has boarded and been taken up to the bridge it is very often essential to start proceeding inwards immediately to avoid going aground or hampering other vessels. In the vast majority of cases the pilot works professionally alongside the master and officers to make up an efficient and safe Bridge Team but it can sometimes break down with disastrous consequences as in the following case, in which I am happy to publish a letter received from the Hong Kong Pilots association in response to MARS In general, we are mindful of the service these reports render in terms of general awareness amongst the sea-going community.
We are sure they are as avidly read by pilots world-wide as they are by those engaged on somewhat longer voyages. There is however, the danger that those who provide such reports also take on the role of witness, reporter, judge and vested interest, all at the same time. In a Marine Court these roles are judiciously separated and we can be grateful for that.
We are confident that the readers are aware of this characteristic and interpret the reports with care. SEAWAYS itself goes to the extent of omitting the names of those involved, in the vast majority of cases, so that a MARS report does not become a battleground between the parties involved. In this instance, the peculiar circumstances of the case have resulted in a reversal of the traditional safeguards of identity.
For this reason, we wish to clarify the issues involved, not only for the sake of a fair presentation of the facts but also to uphold the reputation of the Hong Kong, China Pilots Association, which is the only body providing pilotage services in Hong Kong, China.
MARS has impugned the integrity of the service we provide through stating the incident occurred in Hong Kong, China waters and involved a pilot in these waters. The following paragraphs represent our analysis of that event and the results of our own investigation into the incident. We feel this phrase is appropriate and regret that such careful terminology was not used in the remainder of the report. There are some fundamental differences between the MARS report and the report of the pilot who we understand attended the vessel in question.
The Pilot's perception is that the Master reported that the anchor chain "felt tight", whereupon the Pilot turned to the Second Officer standing next to the telegraph and requested "Dead Slow Ahead" to give a kick ahead to take the stress off the chain. This is clearly a reference to some kind of lancang sirih-container.
Pre-European or pre-Islamic Philippines, which provided me with a starting point, offered a good example of a society in which such polities had probably undergone little influence from imported State conceptions. This seems to describe a situation close enough to that found some eight centuries later in the Philippines.
In spite of this remark, later Javanese society does not seem, at first sight, to have expressed at state level the kind of statements we have observed elsewhere at a lower level, and that will be observed at state level in Malay societies. The environment is indeed no longer conductive to it in the Central Javanese courts. But the numerous prow-figures still to be found in the court museums of Surakarta and Yogyakarta, that seem to have been part of stately craft used on the Bengawan Solo, could possibly lead to some unexpected discoveries, when properly studied Various musical themes played in Central Javanese courts still carry names referring to boats: Pasisir traditions and their relationship with the maritime environment, also need to be closely investigated with these questions in mind, before any proper conclusion can be drawn regarding Javanese societies One should furthermore note here that in funeral ceremonies held at court level in ancient Java, boat symbolism was clearly present.
The offerings are again shaped in various symbolic froms, but the most beautiful are those of the host king, in the shape of a boat made of flowers jong sekarcomplete with sail, rudder and keel The Malay Sultanates were obviously quite fond of fully fledged boat metaphors to express their own perception of political institutions.
Andaya illustrates this with a map of the state of Perak Malays conceived their negeri explicitly as a ship, with the ruler as her captain nakhoda and some of the ministers as members of the crew: As the ruler was on shore, so was the nakhoda at sea, and the same went for the government and the crew: On the other hand, the impossibly dangerous situation of the existence of two rulers in one single kingdom is often reiterated in Malay literature with a reference to the situation aboard a ship: Similarly, the ships belonging to the heroes of the Bugis epic I La Galigo sh A popular pantun of the area makes this perfectly clear: Lancang Kuning berlayar malam The Lancang Kuning sails at night Haluan menuju kelaut dalam Her bows towards high seas Kalau nakhoda kurang paham If her nakhoda is ignorant Alamat kapal akan tenggelam She is bound to be wrecked 26 Professor J.
As such, they are often referred to in local literature and one is struck by the recurrence of long, often florid, lists of boat names. Such lists appear in early epigraphs such as the AD Old Balinese inscription of Sembiran, and they are found again in later Javanese texts such as the Dewa Ruci They are usually mentioned in a rather matter-of-fact way.
But there are specific occasions which call for special care by the authors and it is no wonder that such occasions are provided, once again, when rites de passage are involved, such as marriages, deaths or foundations. The most remarkable descriptions of such fleets are to be found in Malay literature. The ships sailing behind her were also fully dressed.
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Her cabin was made of glass and its roof of yellow and red glass, and decorated with pendants of scroll patterns painted yellow, and its door was decorated with losenge patterns. The occasion is that of the important foundation of Singapura by Sri Tri Buana: So many were the craft that accompanied Seri Teri Buana, the sea seemed to be nothing but ships. The description of the modest stately pomp of the occasion makes it clear that this is a ceremonial affair: Two examples, five centuries apart, will suffice to demonstrate this.
In present day Tanimbar Islands, the inter-village alliance renewal in the form of highly ritualised warfare remains the most striking ceremony. One village gathers a fleet of boats to sail out and meet the other village community. Moreover, the boats are laden not only with men and women of high rank, bur also with all the gold and other valuables possessed by the village.
The boats of certain villages are said to possess a particularly strong radiance or brillance. Its prow board is of smooth ironwood, while its keel is of ivory, or of a shiny hard wood. The boat possesses an ivory hull like the new moon. The flashing brilliance and glory of the boat derives, of course, from the many fine valuables it wears, and from its cargo of nobles dressed in radiant adornments.
The boat trails its fine and flashy decorations, while it wears antique loincloths and sarongs, which are also paradigmatic of persons of high noble birth. On funerals in Ro Both in Continental and Insular Southeast Asia, as well as in the Pacific, ethnographical evidence points to the fact that boat burials were widespread under a variety of forms, as primary or secondary burials.
Archaeological evidence also abounds, from Peninsular Malaysia to Sarawak and the Philippines Malay terms such as larong, or long and its cognate palong, similarly convey both connotations However, at such a crucial stage, individuals and society need reassuring and the universal order is then clearly expressed.
Within this sphere, at a lower hierarchical level, one also finds the now familiar statement about social order. The Borneo Kayan used to build large wooden structures on poles, in which the bodies of a chief, his faithful followers and slaves were placed, together with his war boat RothI: On the other hand, mass burials in one large boat bring us even closer to our leading thread: Thus the expression of social order is signified all the way through.
In Pulu Pengujan, a small island of Pulua Bintan Riau there is a large tomb, the stone markers of which are It is said to be that of an Acehnese panglima buried with his crew and his boat after a battle with the Portuguese in early XVIth century Whether archaelogical excavations prove this local legend to be founded or not, the mere fact that this kind of statement can be made in Western Indonesia in the XIXth century is sufficient proof that mass burials have not always been an alien practice in the area.
The existence of similar practices in Insular Southeast Asia in confirmed by the testimonies or early Spanish chroniclers of the Philippines, where they seem to have been current. As one would have expected, they were associated with the datu and their baranggay, both artefect and socio-practical unit.
Analysis of this will provide us with further insights into the symbolising process that takes ships and shipping as its central theme. I will not deal in this paper with the Dampu Awang tradition: The possible meaning of h awang we will examine later. It is often found again with the same meaning in early Malay and Javanese epigraphs, as well as in Old Javanese literature, in texts such as the 12th century Smaradahana and Hariwangsa.
Juragan or nakhoda have in modern times However, all dictionaries give a wider meaning to the word: My point here is not to demonstrate which one of these acceptations antedates the other, but only to bring forward evidence that clearly proves the complementary of both in Austronesian speaking societies Their expertise is not only that provided by their technical skills, but also that of the religious or spiritual powers they need, being in charge of the government of a discrete social group, and having to fight against powerful natural forces.
The Maritime Laws of Melaka when defining the responsibilities of the pilot, clearly state his dual role: He is on board as the Imam [is ashore], and the passengers and the crew are as the followers of the Imam in prayer. One may also add that in many rituals of the Archipelago the shaman is Is it a mere coincidence or am I being carried away by my subject?
The same term siddhayatra is found in two other Southeast Asian inscriptions. In a IXth century inscription from Campa, it is linked to a court dignitary who twice travelled by sea to Java.
Damais has clearly stated that it should be understood as being composed of the prefix pu followed by hawang, but he did not attempt to provide a meaning for the latter.
As noted by de Casparis, hawang has no direct connection with navigation. When it appears in Old Malay or Old Javanese epigrahs, it seems to be a title used by high dignitaries or priests. Zoetmulder adds that it appeared among the persons attached to the kraton However, one may note at this point that among the Brunei Malays, the title awang is borne by an intermediate social class different from the nobility, but higher than the commoners which was closely linked to the high non-noble offices they actually define themselves as the descendants of holders of those offices.
Though this is not conclusive per se, it brings us one step closer to establishing a relationship between h awang and the leadership of a boat.
Now, recent anthropological researches into classification systems of Eastern Indonesian societies have brought to light some very precise data on symbolic associations of specific parts of the boat. Though information seems to be lacking on the opposite direction, it is reasonable to conclude from the above that the downstream suku would have taken the jurumudi's place and thus be associated with the aft part of the ship Gittinger This does not tell us about the associations of the elder brother, but at least it leads one to believe that classification patterns similar to those of Eastern Indonesia may also have existed in Sumatran societies.
I am quite aware, though, of the fact that such an hypothesis remains, at best, informed speculation, considering that there are as yet no reports of fully fledged classification patterns similar to those of Eastern Indonesia among the Malays or the Javanese.
- 70+ Funny, Famous And Inspirational Quotes About Sailing