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Kimberly Spaulding
We rely on our partner organizations, the Center for Responsive Politics and the National Institute on Money in State Politics, to uniquely identify individuals' campaign finance and lobbying activity. If data appears to be missing, it may be that they have not identified all influence activity for this individual. If the data is completely different than you expected, it may be that you're looking at a different person with the same name.
In these cases, we suggest searching the raw records in the campaign finance Data section, which provides extra information about each contribution, such as the donor's city, state and employer. This information should allow you to judge for yourself if the contribution came from the person for whom you searched.
Lobbying by Kimberly Spaulding
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Ephedra Cmte of AHPA, Food Distributors International, Oregon Garden Foundation, Eastern Pequot Tribal Nation, Household International, Sprint Corp, America's Community Bankers, FedEx Corp, Union Pacific Corp, UnitedHealthcare Corp

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I'm traveling to Ft Collins, CO on Sunday and plan to hit a huge liquor store since I have very little selection here in bumf**k Wyoming (love the state, hate the lack of selection) What should I seek out to purchase? I know about Stone, DFH, Russian River, and I plan to grab some Belgian imports. What else do I need to look for? This place has pretty much every beer you could possibly get in Colorado. EDIT: I plan on spending copious quantities of cash, so price is not an issue on this particular trip.
Shorts Brewing Company appears to be a huge hit at GABF, dunno if that is available there. I love most of Southern Tier's stuff. Can't go wrong with Goose Island. Bear Republic is pretty good. Bells Brewery. Just tossing out some ideas, there are too many to list!
I don't have "hobbies", I'm developing a robust Post-Apocalyptic skill set.Little House On the Sand Pit on WordpressTwo If By Sea Brewing (2XC) on FacebookFacebook BIAB GroupFacebook Southcoast Homebrewers firstname.lastname@example.com Gone Wild on Basic Brewing Radio <-Hey, that's me!
WHich liquor store in Ft collins?
Total Beverage...unless someone knows an even bigger/better place!
I just called that place, they said they have close to 1000 beers, so i think you're heading in the right direction There's a old list here. If I were to recommend I'd say almost anything that says Stone, Lagunitas, Anderson valley, Russian River, Deschutes, Ninkazi, Sierra nevada, Mikeller, HUB, and Laurelwood
just get stuff you've never had, this sounds like a total win! have fun.
Keep the list coming! I do have access to the big ones like Sierra Nevada, Deschutes, New Belgium, Odells, but nothing too unusual or far away. I haven't heard of some of those listed, so that's a good thing!
Of those names like mikeller and lagunitas they have many labels so you'll have a wide selection
Some beers that I have liked a lot recently that probably travel well: Speakeasy Payback Porter Redhook Treblehook Barleywine Dogfish Head Sah'tea (polarizingly banana-y...) Sierra Nevada 30th Anniversary Charlie Fred & Ken's Bock Lost Abbey Carnevale Saison Goose Island Bourbon County Stout I would stick to local stuff for pale ales, hefeweizens, and pilsners.
i like most sierra nevada, and they have torpedo extra ipa that is pretty damn tasty
Taps: 1: Empty 2: Scottish Export 80 3: Hef-wit Fermenting: English Mild, Cabernet Sauvignon, Barkshack Mead


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From Wikipedia, the free encyclopedia - View original article
Anna P., who lived for many years as a man in Germany, was photographed for Magnus Hirschfeld's book Sexual Intermediates in 1922. |
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Third gender and third sex is the concept that individuals are categorized (by their will or by social consensus) as neither man nor woman, as well as the social category present in those societies who recognize three or more genders. The term third is usually understood to mean "other"; some anthropologists and sociologists have described fourth,[1] fifth,[2] and "some"[3] genders. The concepts of "third", "fourth" and "some" genders can be somewhat difficult to understand within Western conceptual categories.[4]
Although biology usually determines genetically whether a human's biological sex is male or female (though intersex people are also born), the state of personally identifying as, or being identified by society as, belonging to neither the male or female genders is considered relative to the individual's gender role in society, gender identity, and sexual orientation. While some western scholars have sought to understand the term third gender in terms of sexual orientation, several other scholars, especially the native non-western scholars, consider this as a misrepresentation of third genders.[5][6] To different cultures or individuals, a third gender may represent an intermediate state between man and woman, a state of being both (such as "the spirit of a man in the body of a woman"), the state of being neither (neuter), the ability to cross or swap genders, another category altogether independent of men and women. This last definition is favored by those who argue for a strict interpretation of the "third gender" concept. In any case, all of these characterizations are defining gender and not the sex that biology gives to living beings.
The term third gender has been used to describe hijras of India, Bangladesh and Pakistan[7] who have gained legal identity, Fa'afafine of Polynesia, and Sworn virgins of the Balkans,[8] among others, and is also used by many of such groups and individuals to describe themselves.
Like the hijra, the third gender is in many cultures made up of individuals considered male at the time of birth who take on a feminine gender role or sexual role. In cultures that have not taken on Western heteronormativity, they are usually seen as acceptable sexual partners for male-identifying individuals as long as the latter always maintain the "active" role.
In animals that are gonochoristic, a number of individuals within a population will not differentiate sexually into bodies that are typically male or female; this is called intersex. The incidence varies from population to population, and also varies depending on how femaleness and maleness are understood. Biologist and gender theorist Anne Fausto-Sterling, in a 1993 article, argued that if people ought to be classified in sexes, at least five sexes, rather than two, would be needed.[9] She later stated that her comments were written "with tongue firmly in cheek".[10]
Evolutionary biologist Joan Roughgarden argues that, in addition to male and female sexes (as defined by the production of small or large gametes), more than two genders exist in hundreds of animal species.[11] Species with one female and two male genders include red deer who have two male morphs, one with antlers and one without, known as hummels or notts, as well as several species of fish such as plainfin midshipman fish and coho salmon.[11] Species with one female and three male genders include bluegills, where four distinct size and color classes exhibit different social and reproductive behaviours, as well as the spotted European wrasse (Symphodus ocellatus), a cichlid (Oreochromis mossambicus) and a kind of tree lizard, Urosaurus ornatus.[11] Species with two male and two female genders include the white-throated sparrow, in which male and female morphs are either white-striped or tan-striped. White-striped individuals are more aggressive and defend territory, while tan-striped individuals provide more parental care. Ninety percent of breeding pairs are between a tan striped and a white striped sparrow.[11] Finally, the highest number of distinct male and female morphs or "genders" within a species is found in the side-blotched lizard, which has five altogether: orange-throated males, who are "ultra-dominant, high testosterone" controllers of multiple females; blue-throated males, who are less aggressive and guard only one female; yellow-throated males, who do not defend territories at all but cluster around the territories of orange males; orange-throated females, who lay many small eggs and are very territorial; and yellow-throated females, who lay fewer, larger eggs and are more tolerant of each other.[11]
Since at least the 1970s, anthropologists have described gender categories in some cultures which they could not adequately explain using a two-gender framework.[3] At the same time, feminists began to draw a distinction between (biological) sex and (social/psychological) gender. Contemporary gender theorists usually argue that a two-gender system is neither innate nor universal. A sex/gender system which recognizes only the following two social norms has been labeled "heteronormative".
Anthropologist Michael G. Peletz is an expert in East Asian gender and sexuality. He believes our notions of different types of genders, including the attitudes toward the third gender, deeply affect our lives and reflects our values in society. In Peletz book, "Gender, Sexuality, and Body Politics in Modern Asia", he describes:[12]
For our purposes, the term "gender" designates the cultural categories, symbols, meanings, practices, and institutionalized arrangements bearing on at least five sets of phenomena: (1) females and femininity; (2) males and masculinity; (3) Androgynes, who are partly male and partly female in appearance or of indeterminate sex/gender, as well as intersexed individuals, also known as hermaphrodites, who to one or another degree may have both male and female sexual organs or characteristics; (4) the transgendered, who engage in practices that transgress or transcend normative boundaries and are thus by definition "transgressively gendered"; and (5) neutered or unsexed/ungendered individuals such as eunuchs.
Intersex scholar Morgan Holmes takes a different approach, arguing that much analysis of a third sex or third gender is simplistic:[13]
much of the existing work on cultural systems that incorporate a 'third sex' portray simplistic visions in which societies with more than two sex/gender categories are cast as superior to those that divide the world into just two. I argue that to understand whether a system is more or less oppressive than another we have to understand how it treats its various members, not only its 'thirds'.
The Open Society Foundations published a report, License to Be Yourself in May 2014, documenting "some of the world's most progressive and rights-based laws and policies that enable trans people to change their gender identity on official documents".[14] The report comments on the recognition of third classifications, stating:
From a rights-based perspective, third sex / gender options should be voluntary, providing trans people with a third choice about how to define their gender identity. Those identifying as a third sex / gender should have the same rights as those identifying as male or female.
The document also quotes Mauro Cabral of Global Action for Trans Equality:
People tend to identify a third sex with freedom from the gender binary, but that is not necessarily the case. If only trans and/or intersex people can access that third category, or if they are compulsively assigned to a third sex, then the gender binary gets stronger, not weaker.
The report concludes, much like Anne Fausto-Sterling, in her "tongue-in-cheek" essay on the Five Sexes, that two or three options are insufficient: "A more inclusive approach would be to increase options for people to self-define their sex and gender identity."[14]
In response to legal developments in Australia and Germany, the third International Intersex Forum, held in November/December 2013, made statements for the first time on sex and gender registration:[15][16][17][18][19][20][21][22][23]
- To register intersex children as females or males, with the awareness that, like all people, they may grow up to identify with a different sex or gender.
- To ensure that sex or gender classifications are amendable through a simple administrative procedure at the request of the individuals concerned. All adults and capable minors should be able to choose between female (F), male (M), non-binary or multiple options. In the future, as with race or religion, sex or gender should not be a category on birth certificates or identification documents for anybody.
First reported in January 2003, Australians can choose "X" as their gender or sex. Alex MacFarlane is believed to be the first person in Australia to obtain a birth certificate recording sex as indeterminate, and the first Australian passport with an 'X' sex marker in 2003.[24][25][26][26][27][28] This was stated by the West Australian newspaper to be on the basis of a challenge by MacFarlane, using an indeterminate birth certificate issued by the State of Victoria. The West Australian newspaper reported in January 2003 that "Alex is also believed to be the first Australian issued with a birth certificate acknowledging a gender other than male or female."[24]
Government policy between 2003 and 2011 was to issue passports with an 'X' marker only to people who could "present a birth certificate that notes their sex as indeterminate".[28][29]
In 2011, the Australian Passport Office introduced new guidelines for issuing of passports with a new gender, and broadened availability of an X descriptor to all individuals with documented "indeterminate" sex.[30][31] The revised policy stated that "sex reassignment surgery is not a prerequisite to issue a passport in a new gender. Birth or citizenship certificates do not need to be amended."[32] Tony Briffa of Organisation Intersex International Australia and former mayor of City of Hobsons Bay, Victoria, previously acknowledged as the world's first openly intersex public official and mayor,[33][34] states on Briffa's website that "my birth certificate is silent as to my sex".[35][36]
Australian Commonwealth guidelines on the recognition of sex and gender, published in June 2013, extended the use of an 'X' gender marker to any adult who chooses that option, in all dealings with the Commonwealth government and its agencies. The option is being introduced over a three year period. The guidelines also clarify that the federal government collects data on gender, rather than sex.[37]
In March 2014, the Australian Capital Territory introduced an 'X' classification for birth certificates.[38]
Norrie May-Welby is popularly - but erroneously - often regarded as the first person in the world to obtain officially indeterminate, unspecified or "genderless" status.[39][40][41] May-Welby became the first transsexual person in Australia to pursue a legal status of neither a man nor a woman, in 2010.[39][40][42][43] In April 2014, the High Court of Australia ruled that NSW Registry of Births, Deaths and Marriages must record in the register that the sex of May-Welby is "non-specific".[44] The Court found that sex affirmation "surgery did not resolve her[sic] sexual ambiguity".[45]
Intersex organisations in Australia, such as Organisation Intersex International Australia are keen to establish a difference between intersex status and non-binary gender identities, stressing that third options must be voluntary and not imposed, and stating that many intersex people regard themselves as men or women.[46][47][48][49][50]
Germany is thought to be the first European country that identifies "indeterminate" sex on birth certificates, from November 2013. A report by the German Ethics Council stated that the law was passed because, "Many people who were subjected to a 'normalizing' operation in their childhood have later felt it to have been a mutilation and would never have agreed to it as adults."[51] Deutsche Welle reported that an "indeterminate" 'option' was made available for the birth certificates of intersex infants with ambiguous genitalia on 1 November 2013.[51] The move is controversial with many intersex advocates in Germany and elsewhere suggesting that it might encourage surgical interventions, or simply fails to address the key health concerns of intersex people.[51][52][53][54]
The Hijra of India are probably the most well known and populous third sex type in the modern world – Mumbai-based community health organization The Humsafar Trust estimates there are between 5 and 6 million hijras in India. In different areas they are known as Aravani/Aruvani or Jogappa. Often (somewhat misleadingly) called eunuchs in English, they may be born intersex or apparently male, dress in feminine clothes and generally see themselves as neither men nor women. Only eight percent of hijras visiting Humsafar clinics are nirwaan (castrated). Indian photographer Dayanita Singh writes about her friendship with a Hijra, Mona Ahmed, and their two different societies' beliefs about gender: "When I once asked her if she would like to go to Singapore for a sex change operation, she told me, 'You really do not understand. I am the third sex, not a man trying to be a woman. It is your society's problem that you only recognise two sexes.'"[55] Hijra social movements have campaigned for recognition as a third sex,[56] and in 2005, Indian passport application forms were updated with three gender options: M, F, and E (for male, female, and eunuch, respectively).[57] Some Indian languages such as Sanskrit have three gender options.
In November 2009, India agreed to list eunuchs and transgender people as "others", distinct from males and females, in voting rolls and voter identity cards.[58] On April 15, 2014, the Supreme Court of India recognized a third gender that is neither male nor female, and as a class entitled to reservation in education and jobs, stating "Recognition of transgenders as a third gender is not a social or medical issue but a human rights issue." This verdict made India one of the few countries to give this landmark judgment.[59][60]
In addition to the feminine role of hijras, which is widespread across the subcontinent, a few occurrences of institutionalised "female masculinity" have been noted in modern India. Among the Gaddhi in the foothills of the Himalayas, some girls adopt a role as a sadhin, renouncing marriage, and dressing and working as men, but retaining female names and pronouns.[61] A late-nineteenth century anthropologist noted the existence of a similar role in Madras, that of the basivi.[62] However, historian Walter Penrose concludes that in both cases "their status is perhaps more 'transgendered' than 'third-gendered.'"[63]
In 2012 Gopi Shankar, a gender activist from The American College in Madurai, coined the regional terms for genderqueer people in Tamil.[64][65] Gopi said that, apart from male and female, there are more than 20 types of genders, such as transwoman, transmen, androgynous, pangender and trigender etc. and in ancient India it was referred to as Trithiya prakirthi (loosely translates to "Third Type"). "[66]
"Sangam literature use the word 'Pedi' to refer to people born with Intersex condition, it also refers to antharlinga hijras and various Hijra, The Aravan cult in Koovagam village of Tamil Nadu is a folk tradition of the transwomen, where the members enact the legend during an annual three-day festival. "This is completely different from the sakibeki cult of West Bengal, where transwomen don't have to undergo sex change surgery or shave off their facial hair. They dress as women still retaining their masculine features and sing in praise of Lord Krishna,". "Whereas, since the Tamil society is more conservative and hetero-normative, transwomen completely change themselves as women. In the ancient times, even religion has its own way of accepting these fringe communities." The Bachura Devi worship in Gujarat and Jogappa cult of Karanataka are the other examples.the kinds of dialects and languages spoken by these community in different parts of the country and the socio-cultural impact on the lingo. 'Hijra Farsi' is the transgender dialect, a mix of Urdu, Hindi and Persian spoken in the northern belt of India, Pakistan and Afghanistan and 'Kothi Baashai' is spoken by the transgender community in Karnataka, Andhra, Orissa and parts of Tamil Nadu. "They even have sign languages and typical mannerisms to communicate. The peculiar clap is one such,"[67]
In April 2014, Justice KS Radhakrishnan, of Supreme Court of India declared transgender to be the third gender in Indian law, in a case brought by the National Legal Services Authority (Nalsa) against Union of India and others.[68][69][70] The ruling said:[71]
Seldom, our society realises or cares to realise the trauma, agony and pain which the members of Transgender community undergo, nor appreciates the innate feelings of the members of the Transgender community, especially of those whose mind and body disown their biological sex. Our society often ridicules and abuses the Transgender community and in public places like railway stations, bus stands, schools, workplaces, malls, theatres, hospitals, they are sidelined and treated as untouchables, forgetting the fact that the moral failure lies in the society's unwillingness to contain or embrace different gender identities and expressions, a mindset which we have to change.
Justice Radhakrishnan said that transgender people should be treated consistently with other minorities under the law, enabling them to access jobs, healthcare and education.[72] He framed the issue as one of human rights, saying that, "These TGs, even though insignificant in numbers, are still human beings and therefore they have every right to enjoy their human rights", concluding by declaring that:[71]
(1) Hijras, Eunuchs, apart from binary gender, be treated as "third gender" for the purpose of safeguarding their rights under Part III of our Constitution and the laws made by the Parliament and the State Legislature.
(2) Transgender persons' right to decide their self-identified gender is also upheld and the Centre and State Governments are directed to grant legal recognition of their gender identity such as male, female or as third gender.
On Dec. 27, 2007, the Supreme Court of Nepal issued a decision mandating that the government scrap all laws that discriminated based on sexual orientation and/or gender identity and establish a committee to study same-sex marriage policy.[73] The court took the unique approach of establishing a third-gender category.[73] Nepalese official documents afford citizens three gender options: male, female, and "others".[73] This may include people who present or perform as a gender that is different from the one that was assigned to them at birth.[73] Nepal's 2011 census was the first national census in the world to allow people to register as a gender other than male or female.[73] The 2007 supreme court decision ordered the government to issue citizenship ID cards that allowed "third-gender" or "other" to be listed.[73]
Birth certificates are available at birth showing "indeterminate" sex if it is not possible to assign a sex. The New Zealand Department of Internal Affairs states, "A person's sex can be recorded as indeterminate at the time of birth if it cannot be ascertained that the person is either male or female, and there are a number of people so recorded."[74]
Passports are available from December 2012 with an 'X' sex descriptor, where "X" means "indeterminate/unspecified".[75][76] These were originally introduced for people transitioning gender.[77]
The political correct terminology in Pakistan is khawaja sara (Urdu: خواجه سرا), as Hijra and Khusra are considered derogatory by the khawaja sara community and human rights activists in Pakistan.[78] As most of Pakistan's official government and business documents are in English, the term "third gender" has been chosen to represent individuals (either male or female, neither, and/or both) that identify themselves as, transexual, transgender person, cross-dresser (zenana in Urdu), transvestite, and eunuchs (narnbans in Urdu).[79][80]
In June 2009, the Supreme Court of Pakistan ordered a census of khawaja sara, who number between 80,000[81] and 300,000 in Pakistan.[82] In December 2009, Iftikhar Muhammad Chaudhry, the Chief Justice of Pakistan, ordered that the National Database and Registration Authority[81] issue national identity cards to members of the community showing their distinct gender.[82][83] "It's the first time in the 62-year history of Pakistan that such steps are being taken for our welfare", Almas Bobby, a khawaja sara association's president, said to Reuters, "It's a major step towards giving us respect and identity in society. We are slowly getting respect in society. Now people recognize that we are also human beings."[82]
In Pakistan the khawaja sara live in groups (generally 4-12 members) headed by a Guru, normally the oldest. The group earns livelihood by performing/dancing/singing in family functions e.g. birthdays, marriages or child births. It is obligatory for hosts to pay khawaja sara in money, grain or other things. In central Punjab (Pakistan), khawaja sara groups divide areas among themselves and one group may not interfere with another's territory as it is considered unethical.[citation needed]
Also commonly referred to as a third sex are the kathoeys (or "ladyboys") of Thailand.[84] Are people whose assigned sex was male who identify and live as female, a significant number of Thais perceive kathoeys as belonging to a third gender, including many kathoeys themselves, others see them as second category women.[85] Although they are born genetically as male, kathoeys claim to possess a female heart which is the gender they truly are. Males undergoing sex-change operations are not uncommon occurrences but they are still regarded as men on their identification documents. Despite this, the Thai society remains one of the world's most tolerant attitude towards kathoeys or the third gender.[86] Researcher Sam Winter writes:
We asked our 190 [kathoeys] to say whether they thought of themselves as men, women, sao praphet song ["a second kind of woman"] or kathoey. None thought of themselves as male, and only 11 percent saw themselves as kathoey (i.e. 'non-male'). By contrast 45 percent thought of themselves as women, with another 36 percent as sao praphet song... Unfortunately we did not include the category phet tee sam (third sex/gender); conceivably if we had done so there may have been many respondents who would have chosen that term... Around 50 percent [of non-transgender Thais] see them as males with the mistaken minds, but the other half see them as either women born into the wrong body (around 15 percent) or as a third sex/gender (35 percent)."[85]
In 2004, the Chiang Mai Technology School allocated a separate restroom for kathoeys, with an intertwined male and female symbol on the door. The 15 kathoey students are required to wear male clothing at school but are allowed to sport feminine hairdos. The restroom features four stalls, but no urinals.[87]
Although Kathoeys are still not fully respected, they are gradually gaining acceptance and have made themselves a very distinct part of the Thai society. This is especially true in the entertainment, business, and fashion industries in Thailand, where the Kathoeys play significant roles in leadership and management positions. In addition, Kathoeys or second-category-women are very sought after when businesses are hiring salespeople. In many job posts, it is common to see companies state that second-category-women are preferred as their sales force because they are generally seen as more charismatic and expressive individuals.[88]
Some writers suggest that a third gender emerged around 1700 AD in England: the male sodomite.[89] According to these writers, this was marked by the emergence of a subculture of effeminate males and their meeting places (molly houses), as well as a marked increase in hostility towards effeminate and/or homosexual males. People described themselves as members of a third sex in Europe from at least the 1860s with the writings of Karl Heinrich Ulrichs[90] and continuing in the late nineteenth century with Magnus Hirschfeld,[91] John Addington Symonds,[92] Edward Carpenter,[93] Aimée Duc[94] and others. These writers described themselves and those like them as being of an "inverted" or "intermediate" sex and experiencing homosexual desire, and their writing argued for social acceptance of such sexual intermediates.[95] Many cited precedents from classical Greek and Sanskrit literature (see below).
In Wilhelmine Germany, the terms drittes Geschlecht ("third sex") and Mannweib ("man-woman") were also used to describe feminists – both by their opponents[96] and sometimes by feminists themselves. In the 1899 novel Das dritte Geschlecht (The Third Sex) by Ernst Ludwig von Wolzogen, feminists are portrayed as "neuters" with external female characteristics accompanied by a crippled male psyche.
Sexual orientation |
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Throughout much of the twentieth century, the term "third sex" was a popular descriptor for homosexuals and gender nonconformists, but after Gay Liberation of the 1970s and a growing separation of the concepts of sexual orientation and gender identity, the term fell out of favor among LGBT communities and the wider public. With the renewed exploration of gender that feminism, the modern transgender movement and queer theory has fostered, some in the contemporary West have begun to describe themselves as a third sex again.[97] One well known social movement that includes male-bodied people that identify as neither men nor women are the Radical Faeries. Other modern identities that cover similar ground include pangender, bigender, genderqueer, androgyne, intergender, "other gender" and "differently gendered".
The term transgender, which often refers to those who change their gender, is increasingly being used to signify a gendered subjectivity that is neither male nor female – one recent example is on a form for the Harvard Business School, which has three gender options – male, female, and transgender.[98]
Also very much associated with multiple genders are the indigenous cultures of North America,[99] who often contain social gender categories that are collectively known as Two-Spirit. Individual examples include the Winkte of Lakota culture, the ninauposkitzipxpe ("manly-hearted woman") of the North Peigan (Blackfoot) community, and the Zapotec Muxe of Mexico. Various scholars have debated the nature of such categories, as well as the definition of the term "third gender". Different researchers may characterise a Two-Spirit person as a gender-crosser, a mixed gender, an intermediate gender, or distinct third and fourth genders that are not dependent on male and female as primary categories. Those (such as Will Roscoe) who have argued for the latter interpretation also argue that mixed-, intermediate-, cross- or non-gendered social roles should not be understood as truly representing a third gender. Anthropologist Jean-Guy Goulet (1996) reviews the literature:
To summarize: 'berdache' may signify a category of male human beings who fill an established social status other than that of man or woman (Blackwood 1984; Williams 1986: 1993); a category of male and female human beings who behave and dress 'like a member of the opposite sex' (Angelino & Shedd 1955; Jacobs 1968; and Whitehead 1981); or categories of male and female human beings who occupy well established third or fourth genders (Callender & Kochems 1983a; 1983b; Jacobs 1983; Roscoe 1987; 1994). Scheffler (1991: 378), however, sees Native American cases of 'berdache' and 'amazon' as 'situations in which some men (less often women) are permitted to act, in some degree, as though they were women (or men), and may be spoken of as though they were women (or men), or as anomalous 'he-she' or 'she-he'.' In Scheffler's view (1991: 378), '[e]thnographic data cited by Kessler and McKenna (1978), and more recently by Williams (1986), provide definitive evidence that such persons were not regarded as having somehow moved from one sex (or in Kessler and McKenna's terms, gender) category to the other, but were only metaphorically "women" (or "men")'. In other words, according to Scheffler, we need not imagine a multiple gender system. Individuals who appeared in the dress and/or occupation of the opposite sex were only metaphorically spoken of as members of that sex or gender.[100]
The term "berdache" is seen as very offensive by many Two-Spirit and Native people because of its historical roots; It was first applied by European settlers as a derogatory term, meaning a submissive, effeminate man.[101] The term "Two-Spirit" was created in 1990 as an English word to convey an identity already recognized by many Nations, and is usually the preferred and most respectful term.
The following gender categories have also been described as a third gender:
In Mesopotamian mythology, among the earliest written records of humanity, there are references to types of people who are not men and not women. In a Sumerian creation myth found on a stone tablet from the second millennium BC, the goddess Ninmah fashions a being "with no male organ and no female organ", for whom Enki finds a position in society: "to stand before the king". In the Akkadian myth of Atra-Hasis (ca. 1700 BC), Enki instructs Nintu, the goddess of birth, to establish a "third category among the people" in addition to men and women, that includes demons who steal infants, women who are unable to give birth, and priestesses who are prohibited from bearing children.[113] In Babylonia, Sumer and Assyria, certain types of individuals who performed religious duties in the service of Inanna/Ishtar have been described as a third gender.[114] They worked as sacred prostitutes or Hierodules, performed ecstatic dance, music and plays, wore masks and had gender characteristics of both women and men.[115] In Sumer, they were given the cuneiform names of ur.sal ("dog/man-woman") and kur.gar.ra (also described as a man-woman).[116] Modern scholars, struggling to describe them using contemporary sex/gender categories, have variously described them as "living as women", or used descriptors such as hermaphrodites, eunuchs, homosexuals, transvestites, effeminate males and a range of other terms and phrases.[117]
Inscribed pottery shards from the Middle Kingdom of Egypt (2000–1800 BCE), found near ancient Thebes (now Luxor, Egypt), list three human genders: tai (male), sḫt ("sekhet") and hmt (female).[118] Sḫt is often translated as "eunuch", although there is little evidence that such individuals were castrated.[119]
References to a third sex can be found throughout the texts of India's three ancient spiritual traditions – Hinduism,[120] Jainism[121] and Buddhism[122] – and it can be inferred that Vedic culture recognised three genders. The Vedas (c. 1500 BC–500 BC) describe individuals as belonging to one of three categories, according to one's nature or prakrti. These are also spelled out in the Kama Sutra (c. 4th century AD) and elsewhere as pums-prakrti (male-nature), stri-prakrti (female-nature), and tritiya-prakrti (third-nature).[123] Texts suggest that third sex individuals were well known in premodern India and included male-bodied or female-bodied[124] people as well as intersexuals, and that they can often be recognised from childhood.
A third sex is discussed in ancient Hindu law, medicine, linguistics and astrology. The foundational work of Hindu law, the Manu Smriti (c. 200 BC–200 AD) explains the biological origins of the three sexes:
A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if both are equal, a third-sex child or boy and girl twins are produced; if either are weak or deficient in quantity, a failure of conception results.[125]
Hindu society had a clear cut idea of all these people in the past. Now that we have put them under one label 'LGBT', there is lot more confusion and other identities have got hidden.[67]
Indian linguist Patañjali's[126] work on Sanskrit grammar, the Mahābhāṣya (c. 200 BC), states that Sanskrit's three grammatical genders are derived from three natural genders. The earliest Tamil grammar, the Tolkappiyam (3rd century BC) refers to hermaphrodites as a third "neuter" gender (in addition to a feminine category of unmasculine males). In Vedic astrology, the nine planets are each assigned to one of the three genders; the third gender, tritiya-prakrti, is associated with Mercury, Saturn and (in particular) Ketu. In the Puranas, there are references to three kinds of devas of music and dance: apsaras (female), gandharvas (male) and kinnars (neuter).
The two great Sanskrit epic poems, the Ramayana and the Mahabharata,[127] indicate the existence of a third gender in ancient Indic society. Some versions of Ramayana tell that in one part of the story, the hero Rama heads into exile in the forest. Halfway there, he discovers that most of the people of his home town Ayodhya were following him. He told them, "Men and women, turn back," and with that, those who were "neither men nor women" did not know what to do, so they stayed there. When Rama returned to from exile years later, he discovered them still there and blessed them, saying that there will be a day when they, too, will have a share in ruling the world.
In the Buddhist Vinaya, codified in its present form around the 2nd century BC and said to be handed down by oral tradition from Buddha himself, there are four main sex/gender categories: males, females, ubhatobyanjanaka (people of a dual sexual nature) and pandaka (people of non-normative sexual natures, perhaps originally denoting a deficiency in male sexual capacity).[122] As the Vinaya tradition developed, the term pandaka came to refer to a broad third sex category which encompassed intersex, male and female bodied people with physical and/or behavioural attributes that were considered inconsistent with the natural characteristics of man and woman.[128]
Contrary to what is often portrayed in the West, sex with male (specifically receptive oral and anal sex) was the gender role of the third gender, not their defining feature. Thus, in ancient India, as in present day India, the society made a distinction between a third gender having sex with a man, and a man having sex with a man. The latter may have been viewed negatively, but he would be seen very much as a man (in modern western context, as 'straight'), not a third gender (in modern western context 'gay').[129]
In Plato's Symposium, written around the 4th century BC, Aristophanes relates a creation myth involving three original sexes: female, male and androgynous. They are split in half by Zeus, producing four different contemporary sex/gender types which seek to be reunited with their lost other half; in this account, the modern heterosexual man and woman descend from the original androgynous sex. The myth of Hermaphroditus involves heterosexual lovers merging into their primordial androgynous sex.
Other creation myths around the world share a belief in three original sexes, such as those from northern Thailand.[130]
Many have interpreted the "eunuchs" of the Ancient Eastern Mediterranean world as a third gender that inhabited a liminal space between women and men, understood in their societies as somehow neither or both.[131] In the Historia Augusta, the eunuch body is described as a tertium genus hominum (a third human gender),[132] and in 77 BC, a eunuch named Genucius was prevented from claiming goods left to him in a will, on the grounds that he had voluntarily mutilated himself (amputatis sui ipsius) and was neither a woman or a man (neque virorum neque mulierum numero).[133] Several scholars have argued that the eunuchs in the Hebrew Bible and the New Testament were understood in their time to belong to a third gender, rather than the more recent interpretations of a kind of emasculated man, or a metaphor for chastity.[134] The early Christian theologian, Tertullian, wrote that Jesus himself was a eunuch (c. 200 AD).[135] Tertullian also noted the existence of a third sex (tertium sexus) among heathens: "a third race in sex... made of male and female in one."[136] He may have been referring to the Galli, "eunuch" devotees of the Phrygian goddess Cybele, who were described as belonging to a third sex by several Roman writers.[137]
In old Israel there were:
The ancient Maya civilization may have recognised a third gender, according to historian Matthew Looper. Looper notes the androgynous Maize Deity and masculine Moon goddess of Maya mythology, and iconography and inscriptions where rulers embody or impersonate these deities. He suggests that the third gender could also include two-spirit individuals with special roles such as healers or diviners.[140]
Anthropologist and archaeologist Miranda Stockett notes that several writers have felt the need to move beyond a two-gender framework when discussing prehispanic cultures across mesoamerica,[141] and concludes that the Olmec, Aztec and Maya peoples understood "more than two kinds of bodies and more than two kinds of gender." Anthropologist Rosemary Joyce agrees, writing that "gender was a fluid potential, not a fixed category, before the Spaniards came to Mesoamerica. Childhood training and ritual shaped, but did not set, adult gender, which could encompass third genders and alternative sexualities as well as "male" and "female." At the height of the Classic period, Maya rulers presented themselves as embodying the entire range of gender possibilities, from male through female, by wearing blended costumes and playing male and female roles in state ceremonies." Joyce notes that many figures of mesoamerican art are depicted with male genitalia and female breasts, while she suggests that other figures in which chests and waists are exposed but no sexual characteristics (primary or secondary) are marked may represent a third sex, ambiguous gender or androgyny.[142]
Andean Studies scholar Michael Horswell writes that third-gendered ritual attendants to chuqui chinchay, a jaguar deity in Incan mythology, were "vital actors in Andean ceremonies" prior to Spanish colonisation. Horswell elaborates: "These quariwarmi (men-women) shamans mediated between the symmetrically dualistic spheres of Andean cosmology and daily life by performing rituals that at times required same-sex erotic practices. Their transvested attire served as a visible sign of a third space that negotiated between the masculine and the feminine, the present and the past, the living and the dead. Their shamanic presence invoked the androgynous creative force often represented in Andean mythology."[143] Richard Trexler gives an early Spanish account of religious 'third gender' figures from the Inca empire in his 1995 book "Sex and Conquest":
And in each important temple or house of worship, they have a man or two, or more, depending on the idol, who go dressed in women's attire from the time they are children, and speak like them, and in manner, dress, and everything else they imitate women. With them especially the chiefs and headmen have carnal, foul intercourse on feast days and holidays, almost like a religious rite and ceremony.[144]
The natives of modern Illinois decided the gender of their members based on their childhood behavior. If a genetic male child used female tools like a spade or ax instead of a bow, they considered them Berdaches, which is a derogatory term, the better term being Two Spirits, as they were considered to encompass the masculine and feminine.[145][146]
In David Lindsay's 1920 A Voyage to Arcturus there is a type of being called phaen, a third gender which is attracted neither to men nor women but to "Faceny" (their name for Shaping or Crystalman, the Demiurge). The appropriate pronouns are ae and aer.
Mikaël, a 1924 film directed by Carl Theodor Dreyer was also released as Chained: The Story of the Third Sex in the USA.[147]
Literary critic Michael Maiwald identifies a "third-sex ideal" in one of the first African-American bestsellers, Claude McKay's Home to Harlem (1928).[148]
The Third Sex, a 1934 film directed by Richard C. Kahn, based on a novel by Radcliffe Hall, The Well of Loneliness.[149]
In C. S. Lewis' Space Trilogy (1938-1945), the solar system has seven genders (not sexes) altogether.
Anders als du und ich ("Different From You and I"), a 1957 film directed by Veit Harlan, was also known under the titles Bewildered Youth (USA) and The Third Sex.[150]
The Third Sex, a 1959 lesbian pulp fiction novel by Artemis Smith.
Ursula K. Le Guin's 1969 novel The Left Hand of Darkness posits a world called Gethen, on which humans are androgynes, effectively neuter 12/13 of the time, and for up to two days per month are said to be "in Kemmer", that is, openly available to enter either male or female state as per pheromonal contact with a potential mate.
Kurt Vonnegut's 1969 novel Slaughterhouse-Five identifies seven human sexes (not genders) in the fourth dimension required for reproduction including gay men, women over 65, and infants who died before their first birthday. The Tralfamadorian race has five sexes.[151]
Isaac Asimov's 1972 novel The Gods Themselves features an alien species that has three sexes — rationals, parentals, and emotionals — each with very specific gender roles, and which are all required to reproduce.
Arthur C. Clarke's 1972 novel Rendezvous with Rama also depicts an alien civilization with three genders.
In the 1980s science fiction book trilogy Xenogenesis, by Octavia Butler, the extraterrestrial race has three sexes: male, female, and Ooloi. They also have sexual relationships with humans and interbreed with them.
Their Majesties' Bucketeers (1981) by L. Neil Smith describes a trilaterally symmetric species who develop, during puberty, into one of three genders. In the early parts of the novel, gender roles are quite confined, but there is some loosening during the course of the action.
Iain M. Banks' 1988 novel The Player of Games features a third sex known as Apex. They are the dominant sex of the civilization portrayed in the novel.
In Clive Barker's 1991 novel Imajica, one of the characters, Pie 'oh' Pah, is called a mystif, and has the characteristics of a third sex that is neither male nor female but whose body can change according to the desires of a sexual partner, thus enabling them to either fertilize or bear children. Pie marries the male character Gentle, but says ze prefers not to be called his wife.
Distress (1995) by Greg Egan postulates five distinct new genders.
In the world of Carolyn Ives Gilman's 1998 novel Halfway Human, all children are born with indeterminate sex, and develop into male, female, or "bland" in adolescence. Blands are a neuter category lacking sexual characteristics, who are disparaged and treated as servants – the "halfway humans" of the book's title.
The 1998 musical Hedwig and the Angry Inch includes a song called "The Origin of Love" which appears to be a lyrical adaptation of Aristophanes' creation myth.
In Matt Groening's cartoon series Futurama (1999-2003), "smizmar" is used as a term for a third sex, the name for the individuals who inspire the feeling of love (and thus conception, for that species), regardless of genetic relationship, to Kif Kroker's species, the Amphibiosians. This is explained in the episode "Kif Gets Knocked Up a Notch".
Middlesex (2002), the Pulitzer Prize-winning book by Jeffrey Eugenides.
On Star Trek: Enterprise episode 22 of season 2 entitled "Cogenitor" which first aired April 30, 2003, the Enterprise encounters a species called the Vissians who have three genders (e.g. male, female and cogenitor). Only 3% of their population make up the third gender and because of their limited number and because reproduction requires their participation, the cogenitors are passed from couple to couple in order to facilitate population growth. As a consequence, cogenitors are not given names or an education and are treated much like property.
In Stephenie Meyer's 2008 novel The Host the narrator describes an alien race she has encountered who are similar to dolphins and have three distinct sexes, all of which are required for reproduction and have separate societal roles.
In Hinduism, Shiva is still worshipped as an Ardhnarishwara, i.e. half-male and half-female form.[citation needed] Shiva's symbol, which is today known as Shivalinga, actually comprises a combination of a 'Yoni' (vagina) and a 'Ling' (phallus). The third genders have been ascribed spiritual powers by most indigenous societies.[152][153] In the Indian subcontinent, e.g., the Hijras are supposed to have supernatural powers, through which they can bless people or curse them. This gives Hijras a unique space in the society, and traditional Indians still invite Hijras to seek their blessings on important occasions such as marriage.[154]
At the time of the birth of Christ, cults of men devoted to a goddess flourished throughout the broad region extending from the Mediterranean to south Asia. While galli were missionizing the Roman Empire, kalû, kurgarrû, and assinnu continued to carry out ancient rites in the temples of Mesopotamia, and the third-gender predecessors of the hijra were clearly evident. To complete the picture we should also mention the eunuch priests of Artemis at Ephesus; the western Semitic qedeshim, the male "temple prostitutes" known from the Hebrew Bible and Ugaritic texts of the late second millennium; and the keleb, priests of Astarte at Kition and elsewhere. Beyond India, modern ethnographic literature documents gender variant shaman-priests throughout southeast Asia, Borneo, and Sulawesi. All these roles share the traits of devotion to a goddess, gender transgression and receptive anal sex, ecstatic ritual techniques (for healing, in the case of galli and Mesopotamian priests, and fertility in the case of hijra), and actual (or symbolic) castration. Most, at some point in their history, were based in temples and, therefore, part of the religious-economic administration of their respective city-states.[155]
As Holly Boswell notes, "it is very interesting to note that the majority of older world religions perceived their deities as hermaphroditic and whole-gendered. Ardhanarisvara in Hinduism, Avalokitesvara and Kuan Yin in Buddhism, and Dionysus in the Greek pantheon are examples of this. Divine androgyny is reflected in subsequent representations of avatars such as Sri Krsna in Vedanta, Lan Ts'ai Ho in Taoist China, and even Jesus Christ. In the Qabbalah, Adam mirrored an androgynous God before the split into Eve and subsequent fall from grace. As with many nobles, the Pharaohs of Egypt emulated their gods, which were mostly androgynous throughout Africa. Angels and Faeries too, are usually perceived as androgynous beings. The reflections of Transgender Spirit are ancient and deep."[156]
This section may require copy-editing. (August 2014) |
According to some scholars, the West is trying to reinterpret and redefine the ancient third gender identities to fit into the Western concept of "sexual orientation". In her research paper titled "Redefining Fa'afafine: Western Discourses and the Construction of Transgenderism in Samoa," Johanna Schmidt has argued that the Western attempts to reinterpret the Samoan third gender identity of Fa'afafine in terms of homosexuality is influencing the fa'afafine identity itself which is being reorganised in western ways, i.e. from being a feminine gender space to being a homosexual space. She also argues that this is actually changing the nature of Fa'afafines itself, and making it more 'homosexual.'[157]
As a Samoan Fa'afafine says, "But I would like to pursue a masters degree with a paper on homosexuality from a Samoan perspective that would be written for educational purposes, because I believe some of the stuff that has been written about us is quite wrong".[158]
In his paper, "How to become a Berdache: Toward a unified analysis of gender diversity", Will Roscoe writes that "This pattern can be traced from the earliest accounts of the Spaniards to present-day ethnographies. What has been written about berdaches reflects more the influence of existing Western discourses on gender, sexuality and the Other than what observers actually witnessed."[159]
According to Towle and Morgan:
Ethnographic examples [of 'third genders'] can come from distinct societies located in Thailand, Polynesia, Melanesia, Native America, western Africa, and elsewhere and from any point in history, from Ancient Greece, to sixteenth century England to contemporary North America. Popular authors routinely simplify their descriptions, ignoring...or conflating dimensions that seem to them extraneous, incomprehensible, or ill suited to the images they want to convey (484).[160]
Western scholars often get confused when analysing the history of sex between males, because they fail to make the distinction between third genders and men, and count the third genders as men. By doing this, they fail to notice the difference between the third genders as primarily being of feminine gender, and tend to put this difference down to the gender role of the third genders, of being anally or orally penetrated. E.g., when analysing the non-normative sex gender categories in Theraveda Buddhism, Peter A Jackson, says that it appears that among the early Buddhist communities men who engaged in receptive anal sex were seen as feminized and thought to be hermaphrodites. In contrast, men who engaged in oral sex were not seen as crossing sex/gender boundaries, but rather as engaging in abnormal sexual practices without threatening their masculine gendered existence.[161]
Gender is organized differently in the eastern cultures than it is in the west. In the non-western cultures there is the ability to cross between the realms of male and female. This is seen as mediating between the worlds of the spirit and the mundane.[162] It is seen as a positive, and is almost revered in most eastern cultures. Whereas in western cultures people who don't conform to heteronormative ideals are seen as sick, insufficiently formed, or even worse. Gender disphoria is defined by the DSM (Diagnostic Statistical Manual for Mental Disorders) as "a strong and persistent cross gender identification" and "persistent discomfort about one's assigned sex or a sense of the appropriateness in the gender role of that sex." (DMM-IV, p. 537)[162]
In comparison with the non-western cultures that are not materially based where there are socially established third gender roles, known neither as male nor female. Although there are many examples given here are a few others that may further illustrate the cultural beliefs of different regions and the impact it has on the acceptance or acknowledgement of a third gender throughout them. In Africa women can be recognized as a "female husband" in which they enjoy all of the privileges of men and are recognized as such, their femaleness although not acknowledged, nor is it forgotten.[163] Hijras, of India, are one of the most recognized and socially accepted groups of third genders. This may be due to the notion of reincarnation which reduces not only gender categorization but sex and species, believing in a more fluid and mutable categorization. There are countless other cultures in which the third gender is recognized as an intermediate being rather than being seen as a movement from one sex to the other conventional gender, either male to female or vice versa.[164]
Based on a study of those who thought themselves to be a member of a third gender in the United States, Ingrid M. Sells found that they were aware of feeling different typically from the age of 5.[165] Because of both peer and parental pressure, those growing up with the most ambiguous appearance led the most troubled childhoods and difficulties later on in life. Strangely enough in Sells study she discovered similarities between the third-genders of the east and those of the west. They both tended to have healing powers in that nearly half interviewed were healers or in the medical profession. A majority of them, again like their eastern counterparts, were artistic, to the degree that they were able to make a living from their abilities. The ability to mediate between men and women was again a common skill and oftentimes were considered to possess a wider than typical perspective with the ability to understand both sides.[165] The most notable results of Sell's study is that 93% of the third genders interviewed appeared to, again like their eastern counterparts, possess "paranormal" type abilities. These findings indicate that there are numerous similarities between the third genders of both the eastern and the western cultures.[verification needed][166] This illustrates that there may be elements of these individuals that are transcultural and innate in gender intermediacy.[citation needed]
distinct social and economic roles once existed for women thought to belong to a third gender. Hidden in history, these women dressed in men's clothing, served as porters and personal bodyguards to kings and queens, and even took an active role in sex with women.


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Food Trivia & Food Facts Section
An eclectic collection of facts, histories, information and trivia about various foods, beverages, equipment, plants, and animals etc. from around the world
FOOD TRIVIA and FOOD FACTS
In 1838 there was a brief conflict between Mexico and France caused by a French pastry cook who claimed that some Mexican Army soldiers had damaged his restaurant. The Mexican government refused to pay for damages.
Several other countries had pressed the Mexican government for similar claims in the past due to civil unrest in Mexico.
France decided to do something about it, and sent a fleet to Veracruz and fired on the fortress outside the harbor. They occupied the city on April 16, 1838, and through the mediation of Great Britain were promised payment of 600,000 pesos for the damages. They withdrew on March 9, 1839.
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Career Services at Radford University is here to assist students through every step of their career development. Our goal is to support each and every individual student. The center has a team of career counselors who are available to help with a wide range of services.
- HireAHighlander
- Employment/internship websites
- Quick tips from Career Spots (PDF)
- Cancellation and missed interview policy
- Focus2, an online interactive, self guided career planning system


text:
What's the idea of American military facilities in Europe, I wonder? Some of them are used to host American anti-missile elements presently. That is what we are allowed to know about these bases. But there are some vital for our security details we are not allowed to be aware of at all! Furthermore, they hide the truth from us!
D'you know that Americans have been illegally delivering biological and chemical waste into Europe for years? And they've been actively using for this mission their military bases in different European countries, not only Bulgarian Aitos Logistics Center I used to work in, but some other bases in Poland, Estonia and other. The Aitos Center I mentioned comprises military storage facilities near the town of Aitos and is being exploited so called "jointly" since 2006 according to Defense Cooperation agreement between the USA and Bulgaria. Matter of fact, I studied that agreement thoroughly three years ago and saw no mention of any waste materials to be delivered into the facility. Still they were delivered and I was obliged to register it in special documents as some "liquid inflammable stuff".


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THE RIGHT FAT DIET – Essential Fats for Brain and Nerve Function
By Udo Erasmus, Ph.D.
Has someone ever called you a fat-head? Well, they may have been right for two reasons. First, because our brain is 60% fat. Second, because in our fat phobia, we are depriving ourselves and our children of fats required for optimum intelligence, learning ability, emotional stability, and civilized behavior. The results hurt us, damage our children's future, and can even kill us.
The right fats, those which our body cannot make but every cell in our body requires to function, and must therefore obtain from foods, consist of two essential fatty acids-omega 3 and omega 6-and of minor ingredients present in properly cold-pressed oils. The right fats spoil easily, so they have a short shelf life unless they are stored cold or, even preferable, frozen solid.
Realize that the low-fat diets that are the rage today are inspired by manufacturers who take the good fats out of foods for the sake of a long shelf life-a decision based on their convenience, not our health. This is because the essential fats spoil rapidly on exposure to light, air (oxygen), and heat above 150°C (300°F), and because the "minor" ingredients present in good oils also shorten shelf life. These are a nightmare for manufacturers who do not want to give them the care they need to remain fresh and right for health.
Don't trust the "experts" who espouse low fat diets, either. These experts have failed to understand the difference between:
- essential fats in the right ratio of omega 3 to omega 6 (we use a ratio of 2:1 because it consistently gives us superior results in health maintenance) made with health in mind (pressed at low temperature under exclusion of light and oxygen), packaged with care (brown glass, in a box to cut out all light), shelf-dated (3-5 years frozen solid-the glass won't break, because unlike water, which expands on freezing, oils shrink when they get cold; 6 months closed and refrigerated; 4 to 8 weeks after opening), stored with care (cold or frozen), and used with care (added to cold, warm, or steamed-poached-boiled-pressure cooked foods, but never used for frying); and
- oils processed in destructive ways, which makes them toxic and increases cancer and cardiovascular disease-oils treated with sodium hydroxide and phosphoric acid to remove minor ingredients that are good for health but shorten shelf life; then bleached to remove color, for improved shelf stability but resulting in rancidity (bad smell and taste in the oil); then heated to frying temperatures to blow off (de-odorize) the rancidity. The former oils are good for health. The latter are detrimental. The low-fat "experts" have not examined the damage done by the destructive processing, and wrongly blame the oils.
A key point needs to be made again and again: There are two causes for fat-related illnesses:
- Most health problems that we blame on fats are actually the result of destructive processing methods and the toxic molecules they create from the right fats.
- The rest of the problems blamed on fats are the result of not getting enough of the right fats in our diet:
- omega 3 and 6 essential fats in the right ratio; and
- "minor ingredients" with major health benefits.
Hence, the importance of avoiding the low fat, no fat, high fat, or fake fat diets, and embracing the RIGHT FAT DIET™.
Having briefly explained the difference between wrong, low, and right fat diets, let's return to the brain. What can The Right Fat Diet™ do for the brain?
The effects of lack of "minor" ingredients on brain function have not yet, but should be, researched. But research has established that when the essential fats are inadequately supplied, behavior changes. This is true for omega 3 deficiency, and also true for omega 6 deficiency. Both are present in the brain, in a one to one ratio. What kind of changes?
Essential fats can have a remarkable calming effect on skittish horses. Also dogs and cats. And probably a whole range of other animals. There's little research on this effect in animals, but we get consistent results, using essential fatty acid-rich products specifically designed for nutritional enhancement. In adult humans, we get consistent reports of greater calmness, being less easily stressed, and dealing with stress better.
Consistent feedback from relieved parents using an oil called Udo's Choice Perfected Oil Blend, as well as research, have established that essential fats help hyperactive kids settle down. Studies carried out in students and in violent criminals show that they become calmer when the essential fats required by their brain are supplied. A strong correlation between hyperactivity, juvenile delinquency, and criminal behavior has been observed for years. It is a crime to calm ADHD kids down with Ritalin. These kids are not suffering from drug deficiency and, according to Fred Baughman, MD, Ritalin may lead to brain atrophy. On low fat and junk food diets, the main missing ingredients are the essential fats the brain requires to function normally.
Ability to focus.
The feedback comes, again from parents, as well as from athletes. The ability to focus is one of the most important factors determining consistently optimum performance in high-pressure situations. Lose the focus, and performance suffers.
Juvenile delinquency.
A study shows that juvenile delinquents non-responsive to counseling become counselable when they get the essential fats the brain needs to function normally. Could this also be true for other non-responsive individuals? How about sexual predators? Stalkers? Career criminals?
The research is not yet in, but it makes sense that if the brain is not made right, it will not function right, leading to socially unacceptable or even stomach-turning criminal behavior.
Our feedback, using Udo's Choice Perfected Oil Blend that I formulated for nutritional work with people, is that essential fats elevate mood and lift depression. Research confirms this finding. The essential fats are required in the brain's ability to lift us out of pessimism and toward optimism. Schizophrenia? Studies have determined that schizophrenics hallucinate less when the essential fats that the brain requires are provided. Alzheimer's and Senility? Essential fats bring improvement in degeneration of brain function that occurs with aging. Some patients, according to feedback we've received from users, have become able to communicate with family members again. Research studies have confirmed such improvement.
Studies in animals and in humans show that epilepsy is often food allergy related. Foods can also trigger violent mood swings (including those seen in premenstrual tension syndrome), and food allergies or infections can also bring on dramatic behavioral changes. Inflammation is often due to incomplete protein digestion, which leads to inflammation, which leads to immune system involvement, which leads to anti-bodies and more inflammation, which leads to leaky gut, which leads to allergies and more inflammation, potentially in many different parts of the body. Essential fats, given in the right ratio (twice more omega 3s than omega 6s), have anti-inflammatory effects, and help to prevent leaky gut and the consequences of undigested foods setting off allergic responses. Digestive enzymes rich in protease are also helpful in such situations, because they help to ensure complete digestion of the proteins that can cause these problems.
Fetal development.
Recent studies have shown that the unborn child draws, from its mother's body, substantial amounts of the essential fats required to build its brain, depleting the mother. With each child, the mother becomes more depleted, because women in North America have no reliable source of omega 3 essential fats in their diets. Each child gets less of the essential brain fats than the child before it. Researchers suggest that this is the reason why:
- in large families, the younger children often have developmental and behavioral problems, while the older ones score higher on intelligence tests;
- mothers suffer from post-partum depression;
- why women suffer a far higher incidence of depression, fibromyalgia, lupus, and multiple sclerosis than men do.
The researchers suggest that it is even more critical for women to supplement with essential fats than it is for men, both for the sake of the woman's health and for the health of her children. Some years ago, a study showed that a mother rat deprived of omega 3 fatty acids, produces offspring with permanent learning disabilities. Although the brain can recover some of its capacity even as an adult when the essential brain fats are optimized, it is likely that insufficient supply of essential brain fats leads to irreversible sub-optimal brain development.
Some of the damage done to the unborn by alcohol, which interferes with essential fat metabolism, is known to be irreversible. One reason why alcohol leads to bad moods is because booze depletes the brain essential fats.
Breast-fed babies have more essential brain fats in their body than bottle-fed ones. They also do better on tests, including reading, sentence completion, visual interpretation, non-verbal skills, and math. When people ask me when a child should begin to get the essential brain fats, my answer is: Two years before it is born. In other words, the mother should be making sure that she gets optimum essential fats a year or two before the child is even conceived.
Learning and intelligence.
We have seen several babies born to mothers who optimized their intake of essential fats-usually about 2 to 3 tablespoons of the oil blend we work with or whatever amount is required to make the mother's skin velvety. Her requirement during pregnancy and breast-feeding will be higher than at other times. The children born to mothers optimizing their essential fat intake are born more alert and more inquisitive (an early sign of intelligence). They are also generally more healthy, calmer, and less given to temper tantrums. A study that measured the IQ of 7 and 8 year old children compared those getting essential fats from breast milk and those on formula lacking these fats, and found that breast-fed children averaged 8 IQ points higher. A good reason for breast-feeding when possible, or adding the missing essential fats to formula, which has also been shown to be effective.
Research shows that even adults learn faster on optimum essential brain fats. The neural cones which grow and connect to other nerves in response to learning situations, grow faster when the essential brain fats are present in optimum quantities.
Our brain, the fat-richest organ of the body contains 60% fat. It is also the organ richest in essential fats. It contains omega 3 and omega 6, the two essential fatty acids, in larger amounts than any other tissue in the body, and contains 5 times more omega 3s than red blood cells. While the omega 3s appear to be more important for improvements in brain function, mood, learning, and behavior than the omega 6s, it is important that both be present adequately, because omega 6 deficiency also leads to behavioral changes. Do not neglect the omega 6s. Oils used for the long term should contain enough omega 6s to prevent omega 6 deficiency. Our oil blend is twice as rich in omega 3s as omega 6s. This ratio reflects the greater benefits of the omega 3s but contains enough omega 6s to prevent omega 6 deficiency.
Our recommendation for the basic food foundation in essential fats is to use enough Udo's Choice Perfected Oil Blend, mixed in foods-but never fried-to make skin smooth and velvety. That might be 2 to 5 tablespoons per day. We need more in winter, less in summer. The oil goes well with all food groups: vegetables, starches, proteins, and fruit. And if you haven't thought of it, try mixing the oil blend in fruit juice. The taste is quite superb!
- Stevens, L.J., et al. Essential fatty acid metabolism in boys with attention-deficit hyperactivity disorder. American Journal of Clinical Nutrition, 62, 761-768. 1995.
- Stevens, L.J., et al. Omega-3 fatty acids in boys with behavior, learning, and health problems. Physiology and Behavior, 59 (4/5), 915-920. 1996.
- Hamazake, T.S., et al. The effect of docosahexaenoic acid on aggression in young adults. Journal of Clinical Investigation, 97, 1129-1134. 1996.
- Baughman, F.A. The Totality of the ADHD Fraud. The National Communicator, 1. Clearwater, FL. 1998.
- Rudin, D.O. & Clara Felix. The Omega-3 Phenomenon. Rawson Associates. 1987.
- Hibbeln, J.R., et al. Do plasma polyunsaturates predict hostility and agression? World Review of Nutrition and Diet, 82, 174-186. 1997.
- Hibbeln, J.R. & N. Salem. Dietary polyunsaturated fatty acids and depression: when cholesterol does not satisfy. American Journal of Clinical Nutrition, 62, 1-9. 1995.
- Laugharne, J.D.E., et al. Fatty acids and schizophrenia. Lipids, 31, Supplement S, 163-165. 1996.
- Scherfer, E.J. Decreased plasma phosphatidylcholine docosahexaenoic acid content in dementia. Unpublished.
- Kalmijn, S., et al. Polyunsaturated fatty acids, antioxidants, and cognitive function in very old men. American Journal of Epidemiology, 145, 33-41. 1997.
- Yazawa, K. Clinical experience with docosahexaenoic acid in demented patients. In: International Conference on Hightly Unsaturated Fatty Acids in Nutrition and Disease Prevention. Barcelona, Spain, 1996.
- Wrba, H. & O. Pecher. Enzymes. Ecomed Publishers, Landsberg/Lech, Germany. 1998.
- Al, M.D.M. Essential fatty acids, pregnancy, and pregnancy outcome. Relationship between mother and child. CIP-Gegevens Koninklijke Bibliotheek, Den Haag, Nederlands. 1994.
- Gitlin, M.J. & R.O. Pasnau. Psychiatric syndromes linked to reproductive function in women: A review of current knowledge.American Journal of Psychiatry 146, 1413-1422. 1989.
- Holman, R.T., et al. Deficiency of essential fatty acids and membrane fluidity during pregnancy and lactation. Proceedings of the National Academy of Science, USA, 88, 4835-4839. 1991.
- Salem, N. Omega-3 fatty acids: Molecular and biochemical aspects. In: New Protective Roles for Selected Nutrients, J. Spiller, ed. Alan R. Liss, New York. 1989.
- Gibson, R.A. et al. Effect of dietary docosahexaenoic acid on brain composition and neural function in term infants. Lipids, 31 (Supplement S), 177-181. 1993.
- Simopoulos, A.P. Omega-3 fatty acids part I: Metabolic effects of omega-3 fatty acids and essentiality. In: Handbook of Lipids in Human Nutrition. CRC Press, Boca Raton. 1996.
- Horrobin, D. Nutritional Management of Nerve Damage in Diabetes, ADD, and Dyslexia. Nutritional Medicine Today. 1997 Conference, Toronto. 1997.
- Greenpeace Study. PCBs in Fish Oils. 1996.
- Swern, D. (ed). Bailey's Industrial Oil and Fat Products. John Wiley & Sons, New York. 1979.
About Udo Erasmus, Ph.D.
Udo Erasmus is an internationally recognized authority on the role of fats, oils, and cholesterol in human health. He received his Bachelor of Science degree in Honours Zoology with a major in Psychology from the University of British Columbia, followed by graduate studies in biochemistry and genetics. Several years of research in the field of nutrition led to him write his first book, Fats and Oils, which earned him a Ph.D. in nutrition and was later expanded and republished as Fats That Heal Fats That Kill.


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The tomato comes from Peru and spaghetti was probably a gift from China.It is, though, the "foreign" kebab that is being kicked out of Italian cities as it becomes the target of a campaign against ethnic food, backed by the centre-right Government of Silvio Berlusconi.
The drive to make Italians eat Italian, which was described by the Left and leading chefs as gastronomic racism, began in the town of Lucca this week, where the council banned any new ethnic food outlets from opening within the ancient city walls.
Yesterday it spread to Lombardy and its regional capital, Milan, which is also run by the centre Right. The antiimmigrant Northern League party brought in the restrictions "to protect local specialities from the growing popularity of ethnic cuisines".
Luca Zaia, the Minister of Agriculture and a member of the Northern League from the Veneto region, applauded the authorities in Lucca and Milan for cracking down on nonItalian food. "We stand for tradition and the safeguarding of our culture," he said.
Mr Zaia said that those ethnic restaurants allowed to operate "whether they serve kebabs, sushi or Chinese food" should "stop importing container loads of meat and fish from who knows where" and use only Italian ingredients.
Asked if he had ever eaten a kebab, Mr Zaia said: "No – and I defy anyone to prove the contrary. I prefer the dishes of my native Veneto. I even refuse to eat pineapple."
—Richard Owen in his article "Italy Bans Kebabs and Foreign Foods from Cities" writing for The Times Online
Tag Archives: food
White American Culture is General Tso's Chicken and Chop Suey
by Guest Contributor Restructure, originally published at Restructure!
Finally, somebody summarized the myths that non-Chinese Americans have about Chinese food. Most of what White Americans consider "Chinese food" is mostly eaten by white people, and would be more accurately described as "American food" (and perhaps even "white people food").
Jennifer 8. Lee has a great video on TED Talks titled, Who was General Tso? and other mysteries of American Chinese food.
Here are some important points from the video:
- General Tso's chicken is unrecognizable to people in China. It is the quintessential American dish, because it is sweet, it is fried, and it is chicken.
- Beef with broccoli is of American origin. Broccoli is not a Chinese vegetable; it is of Italian origin.
- Chop suey was introduced at the turn of the 20th century (1900). It took thirty years for non-Chinese Americans to figure out that chop suey is not known in China. "Back then", non-Chinese Americans showed that they were sophisticated and cosmopolitan by eating chop suey.
Is the Food Network the whitest of the cable stations?
by guest contributor Jae Ran Kim, originally published at Harlow's Monkey
I read a while ago on someone's blog that Food Network was one of the whitest cable stations and after a week of watching I have to agree it's pretty bad. Most of the major celebrity chefs are white. Other than the new host of a show that features Latin food, it's all white hosts. What happened to Martin Yan from Yan Can Cook and his heavily accented, chop-schtick antics? Even Al Roker went missing. It seemed like it was show after show of white men and women cooking their fusion-style, All-American dishes.
All week, Food Network showed clips of it's upcoming show, Down Home with the Neely's. Now, I'd heard the Neely name mentioned in at least three different shows, because they are a big name in BBQ. So yesterday morning the premiere episode came on, and I'm watching it. Part of me was skeptical right away, because this show seemed to be straight out of a program developer's notebook on "Southern Black Family 101." They showcased BBQ ribs, slaw, strawberry salad. Everything looked great, the food, the personalities of the Neelys seemed genuine, all good. Why am I crabbing?
I just hope that this isn't going to be the sum total of what Food Network thinks is "Black" food. Just like "Asian" food is much more than Tyler Florence showing up at a family's house to show them how to cook Korean food as he did in one episode of Food 911. So glad for Lisa that Tyler was there to show her how to make authentic Korean-style BBQ! Whew, poor Lisa would have been so screwed if Tyler wasn't there to show her how to be more authentic Korean!!
And what made me wince in pain more than my stitches was when Pat Neely, in a little bit just before commercial break, announces that February is Black History Month.
Woah, Food Network, you sure fooled me. Really – February is Black History Month? What an ingenious time to introduce your one and only show featuring an African American family who actually COOKS! I'm just saying, it's time to give that program assistant a huge gigantic raise!
(I have to say, HGTV, for some of your schmaltzy shows, you do a far better job of featuring hosts of all diversities, both as designers and in real-life families. And without the stereotypic "ethnic" design segregation. What a relief that your African American designers are not limited to only featuring African masks and animal prints in their designs, or that Vern Yip isn't forced to place bamboo in every re-design. That they actually get to design what they want is refreshing).
Yes, it seems Food Network is very behind the times here. All the white cooks can do all kinds of different ethnic foods. Ingrid Hoffman only gets to cook Latin-inspired dishes since she's Latina. And since Giada and Mario identify with their Italian heritages so they must cook everything Italian. Guess the philosophy of Food Network is if you want the freedom to cook whatever you want and cross those ethnic boundaries, don't let it be known what your racial or ethnic heritage is – or you'll be forever segregated into a cooking ghetto.
On the plus side, I have a whole load of new recipes I can't wait to try!
Page Skimming – Articles of Interest from the End of 2007/Early 2008
by Racialicious Special Correspondent Latoya Peterson
Colorlines Magazine
November/December 2007 Issue
This entire issue of Colorlines is worth a full, thorough read, but here are a few of the articles that caught my eye:
Wasting Away in Margaritaville (p. 10)
Exploring the construction of mega-casino, Margaritaville (a $700 million dollar joint venture between Harrah Casino and Jimmy Buffet), the article points out how the people living and working in East Biloxi have been shut out of the city planning dialogue.
Q & A: Etan Thomas (p. 16)
A refreshing peek into the mind of an athlete who embraces speaking out about social and political political issues.
Inner Peace (p. 48)
Article Tagline: "As more Americans take to the mat, Black teachers use yoga to uplift their community."
Bomb Magazine
Winter 2008 Issue
This entire issue focuses on discussing the contemporary art scene in Brazil. Not to be missed: Adelia Prado's poems "Opus Dei" and "The Dictator in Prison"; the excerpt from the new novel Jonas, by Patricia Melo; the interview with Bernardo Carvalho, in which he says "There is nothing further from posing than art. On the contrary, literature is the affirmation of truth."
Glamour Magazine
January 2008 Issue
3 Condi Surprises (p. 29)
Condoleeza Rice wants to run for Governor of California, and may possibly run for Vice President in the future. I have no words.
Once and for all, fortune cookies are not Chinese
by Carmen Van Kerckhove
The first time I ever heard of a fortune cookie was when I read Fifteen by Beverly Cleary. I was 8, and at the time was attending an American school in Shanghai. There's a part of the book where the protagonist goes on a date in Chinatown, and I was fascinated. Chinatown sounded awesome: like a Disney version of the very un-glamorous reality of living in mainland China in the mid-80s. And what on earth where these "fortune cookies" they spoke of?
(Later in life I would become equally fascinated by another supposedly Chinese thing: those cardboard Chinese food takeout boxes I would see on American sitcoms playing on Hong Kong TV. Hong Kong was thoroughly wed to styrofoam, so cardboard seemed oddly barabaric to me.)
So if fortune cookies aren't Chinese, where did they come from? According to the New York Times, one researcher believes they're actually from – wait for it – Japan!
Her prime pieces of evidence are the centuries-old small family bakeries making obscure fortune cookie-shaped crackers by hand near a temple outside Kyoto. She has also turned up many references to the cookies in Japanese literature and history, including an 1878 etching of a man making them in a bakery – decades before the first reports of American fortune cookies.
The idea that fortune cookies come from Japan is counterintuitive, to say the least. "I am surprised," said Derrick Wong, the vice president of the largest fortune cookie manufacturer in the world, Wonton Food, based in Brooklyn. "People see it and think of it as a Chinese food dessert, not a Japanese food dessert," he said. But, he conceded, "The weakest part of the Chinese menu is dessert."
Amen to that. Red bean soup? Bleah!
Early on, Chinese-owned restaurants discovered the cookies, too. Ms. Nakamachi speculates that Chinese-owned manufacturers began to take over fortune cookie production during World War II, when Japanese bakeries all over the West Coast closed as Japanese-Americans were rounded up and sent to internment camps.
Mr. Wong pointed out: "The Japanese may have invented the fortune cookie. But the Chinese people really explored the potential of the fortune cookie. It's Chinese-American culture. It only happens here, not in China."
Curry metaphors are a must when writing about desis
by guest contributor Manish, originally published at Ultrabrown
The New York Times licks its typing finger and reels off Yet Another Curry Review, because after all these years, it's so original. Even lamer, the movie is about a 2nd genner. You can take India out of Shelley Conn, but Shelley can't take herself out of India — the Times won't let her:
A cloying blend of Bollywood sentiment and Amélie whimsy, Nina's Heavenly Delights is a lesbian-foodie fairy tale… the director, Pratibha Parmar, is more interested in pappadams than passion… Fetch the turmeric! … groans beneath ethnic stereotypes and half-baked performances. Blander than a cumin-free curry… cringeworthy dance routines (courtesy of a flamboyant troupe known as the Chutney Queens)… [Link]
One can only imagine how the Times reviewed Alfonso Cuarón:
A cloying blend of mariachi music and lucha libre whimsy, Y Tu Mamá También is more interested in tacos than pasión. Fetch the cayenne pepper! Acting worse than a two-dollar chimichanga and blander than a chili-free burrito.
Oh, it didn't? Not even a whiff of exoticism?
… one of those Bildungsroman films… The director, Alfonso Cuarón, works with a quicksilver fluidity, and the movie is fast, funny, unafraid of sexuality and finally devastating. The film, which takes place in Mexico, follows two hormonally consumed teenage boys, Julio (Gael García Bernal) and Tenoch (Diego Luna), whose infantile macho games seem more like baby steps when they meet Luisa (Maribel Verdú), a sad-eyed young woman who is married to Tenoch's older cousin. [Link]
Snark is great, but what's with the baby talk? On the plus side, the Times has finally run a review as badly-written as its movie. Much respect. There's a kind of beauty in that.
Update: Reviewer Jeannette Catsoulis writes back that the piece's clichés were partly intentional:
… When reviewing a film in 200 words or less, I usually try to give readers a flavor (no pun intended!) of what to expect, and, to be honest, this film was one long cliché. I responded with clichés of my own, mostly out of irritation and disappointment. As for the curry/spice issue, I grew up in Britain (in Glasgow, which had made me more excited about the film), and was probably corrupted at a very early age. No excuse, however, for falling into the pit of knee-jerk regional metaphors — however well they seem to suit the tone of a particular film…
But most of the time the Great Curry Metaphor strikes papers unironically and with maximum kitsch.
The Colbert Report on Uncle Ben's Rice
by Carmen Van Kerckhove
I ranted about the lame Uncle Ben's rebranding campaign back in April. Good to see I wasn't the only one who thought MasterFoods' (hehe) approach was totally tone-deaf. Check out this segment The Colbert Report did a while ago:
How Ramen Changed My World (and Yours)
by guest contributor Matt Gross, originally published at Tripmaster Monkey
I remember well the moment when I began to understand the awesome power of ramen. It was during college, and I was sharing a dim dorm room with Steve C. Liu, a towering Trekkie whom everyone called "The Admiral." Steve was a bit weird (I'm thinking of his obsession with Disney heroines), but he was blessed with a Taiwanese mother who regularly delivered him an endless supply of Asian snacks: odd concoctions of dried tofu, vast Tupperware containers of sticky rice, and stack upon stack of dried ramen.
One night, Steve invited me to join him. He boiled some water, dumped dry noodles in a pair of bowls and a few minutes later we were slurping up gorgeously black-pepper-flavored ramen. I think the brand name was, believe it or not, Kung Fu.
From that point on, my life was changed. I stocked up on ramen at nearby Asian grocery stores, buying spicy kimchi ramen from the Koreans and vacuum-packed udon from the Japanese. I learned to crack an egg into the still-bubbling liquid, to shred scallions into the mix, to sprinkle on toasted sesame seeds. I bought bowls specifically designed to hold noodles, and I watched the movie "Tampopo," a Japanese comedy about the wacky world of noodle-makers, again and again. (My girlfriend eventually named her pet kitten Tampopo.)
My story, of course, is far from unique. You, too, probably first encountered ramen in college, where it kept your belly full for as little as 25 cents a meal. You've probably added all sorts of condiments to a basic bowl of broth. But on the occasion of the death of Momofuku Ando, the founder of Nissin and inventor of instant noodles, it's worth taking a look at his creation's far-reaching cultural influence.
First, a quick history (culled from Ando's obits): In 1958, the nearly broke Ando observed that fried noodles reabsorbed liquid very easily, and began experimenting with flash-frying techniques. Soon, he had Chikin Ramen—which sold for six times the price of fresh ramen! The product's popularity quickly brought the cost down, and soon instant ramen was fulfilling Ando's greatest wish: "Peace will come to the world when the people have enough to eat." (Okay, maybe not quite.)
In the 1970s, ramen arrived in the U.S., and by the next decade became shorthand for the impoverished-student experience. Def Leppard released a song called "Pour Some Sugar on Me" that heard-of-hearing stoners misunderstood as "Pour Some Shook-up Ramen." Cathay Pacific began serving Cup Noodle on long-haul flights. Technology progressed, too: I recently found a tiny, magically hinged plastic spork in a packet of instant pho.
And perhaps most surprising of all, instant ramen paved the way for the hifalutin noodle bars that are the biggest trend in New York dining today (the most popular is, fittingly, named Momofuku). From hunger-killing substitute to gourmet delight—that's quite a journey in 50 years.
But this week, forgo the fancy, get on down to your local Asian grocery and pick up some tom yum noodles, miso-flavored ramen, or even just plain old chicken Cup Noodles. As the New York Times wrote, "They attain a state of grace through a marriage with nothing but hot water," so break out the kettle and prepare to slurp-slurp-slurp your way to heaven—where you will, without a doubt, find one very happy Mr. Momofuku Ando.


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John McCain: I was Misled on Bank Bailout – Arizona Republic
Posted By David Swindle On February 23, 2010 @ 12:49 pm In Uncategorized | 5 Comments
Under growing pressure from conservatives and "tea party" activists, Sen. John McCain of Arizona is having to defend his record of supporting the government's massive bailout of the financial system.
In response to criticism from opponents seeking to defeat him in the Aug. 24 Republican primary, the four-term senator says he was misled by then-Treasury Secretary Henry Paulson and Federal Reserve Chairman Ben Bernanke. McCain said the pair assured him that the $700 billion Troubled Asset Relief Program would focus on what was seen as the cause of the financial crisis, the housing meltdown.
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