Luce Irigaray (born 3 May 1930) is a Belgian-born French feminist, philosopher, linguist, psycholinguist, psychoanalyst, and cultural theorist who examined the uses and misuses of language in relation to women. Irigaray's first and most well known book, published in 1974, was Speculum of the Other Woman (1974), which analyzes the texts of Freud, Hegel, Plato, Aristotle, Descartes, and Kant through the lens of phallocentrism. Irigaray is the author of works analyzing many thinkers, including This Sex Which Is Not One (1977), which discusses Lacan's work as well as political economy; Elemental Passions (1982) can be read as a response to Merleau‐Ponty's article "The Intertwining—The Chiasm" in The Visible and the Invisible, and in The Forgetting of Air in Martin Heidegger (1999), Irigaray critiques Heidegger's emphasis on the element of earth as the ground of life and speech and his "oblivion" or forgetting of air.

Irigaray employs three different modes in her investigations into the nature of gender, language, and identity: the analytic, the essayistic, and the lyrical poetic. As of October 2021, she is active in the Women's Movements in both France and Italy.

Education
Luce Irigaray received a bachelor's degree from the University of Louvain in 1954, a master's degree from the same university in 1956, and taught at a high school in Brussels from 1956 to 1959.

In 1960, she moved to Paris to pursue a master's degree in Psychology from the University of Paris, which she earned in 1961. She also received a specialist diploma in Psychopathology from the school in 1962. In 1968, she received a doctorate in Linguistics from Paris X Nanterre. Her thesis was titled .

She completed a PhD in linguistics in 1968 from the University of Vincennes in Saint-Denis (University of Paris VIII). Her dissertation on speech patterns of subjects suffering from dementia became her first book, , published in 1973. In 1974, she earned a second PhD in Philosophy.

In the 1960s, Irigaray started attending the psychoanalytic seminars of Jacques Lacan and joined the École Freudienne de Paris (Freudian School of Paris), directed by Lacan. She was expelled from this school in 1974, after the publication of her second doctoral thesis (doctorat d'État), Speculum of the Other Woman (, later retitled as ), which received much criticism from both the Lacanian and Freudian schools of psychoanalysis. This criticism brought her recognition, but she was removed from her position as an instructor at the University of Vincennes as well as ostracized from the Lacanian community.

She held a research post at the Centre national de la recherche scientifique since 1964, where she is now a Director of Research in Philosophy. Her initial research focused on dementia patients, about whom she produced a study of the differences between the language of male and female patients.

It has also been noted that in her writings, Irigaray has stated a concern that an interest in her biography would affect the interpretation of her ideas, as the entrance of women into intellectual discussions has often also included the challenging of women's point of view based on biographical material. Her most extensive autobiographical statements thus far are gathered in Through Vegetal Being (co-authored with Michael Marder). Overall, she maintains the belief that biographical details pertaining to her personal life hold the possibility to be used against her within the male dominated educational establishment as a tool to discredit her work. However, at age 91, she published A New Culture of Energy: Beyond East and West (2021) in which she discusses her decades-long practices of yoga asanas (postures) and pranayama (breathing) and maintains that yoga builds a bridge between body and spirit.

Major works

Speculum of the Other Woman (Speculum de l'autre femme)
Her first major book, Speculum of the Other Woman, based on her second dissertation, was published in 1974. In Speculum, Irigaray engages in close analyses of phallocentrism in Western philosophy and psychoanalytic theory, analyzing texts by Freud, Hegel, Plato, Aristotle, Descartes, and Kant. The book's most cited essay, "The Blind Spot of an Old Dream," critiques Freud's lecture on femininity.

This Sex Which is Not One (Ce sexe qui n'en est pas un)
In 1977, Irigaray published This Sex Which is Not One () which was subsequently translated into English with that title and published in 1985, along with Speculum. In addition to more commentary on psychoanalysis, including discussions of Lacan's work, This Sex Which is Not One also comments on political economy, drawing on structuralist writers such as Lévi-Strauss. For example, Irigaray argues that the phallic economy places women alongside signs and currency, since all forms of exchange are conducted exclusively between men.

"Women on the Market" (Chapter Eight of This Sex Which is Not One)
Irigaray draws upon Karl Marx's theory of capital and commodities to claim that women are exchanged between men in the same way as any other commodity is. She argues that our entire society is predicated on this exchange of women.  Her exchange value is determined by society, while her use value is her natural qualities. Thus, a woman's self is divided between her use and exchange values, and she is only desired for the exchange value. This system creates three types of women: the mother, who is all use value; the virgin, who is all exchange value; and the prostitute, who embodies both use and exchange value.

She further uses additional Marxist foundations to argue that women are in demand due to their perceived shortage and as a result, males seek "to have them all," or seek a surplus like the excess of commodity buying power, capital, that capitalists seek constantly. Irigaray speculates thus that perhaps, "the way women are used matter less than their number." In this further analogy of women "on the market," understood through Marxist terms, Irigaray points out that women, like commodities, are moved between men based on their exchange value rather than just their use value, and the desire will always be surplus – making women almost seem like capital, in this case, to be accumulated. "As commodities, women are thus two things at once: utilitarian objects and bearers of value."

Elemental Passions
Luce Irigaray's Elemental Passions (1982) could be read as a response to Merleau‐Ponty's article "The Intertwining—The Chiasm" in The Visible and the Invisible. Like Merleau‐Ponty, Irigaray describes corporeal intertwining or vision and touch. Counteracting the narcissistic strain in Merleau‐Ponty's chiasm, she assumes that sexual difference must precede the intertwining. The subject is marked by the alterity or the "more than one" and encoded as a historically contingent gendered conflict.

Themes

Philosophy
Some of Irigaray's books written in her lyrical mode are imaginary dialogues with significant contributors to Western philosophy, such as Nietzsche and Heidegger. However, Irigaray also writes a significant body of work on Hegel, Descartes, Plato, Aristotle and Levinas, Spinoza, as well as Merleau-Ponty. Her academic work is largely influenced by a wide range of philosophers and cannot be limited to one approach.

Language
She continued to conduct empirical studies about language in a variety of settings, researching the differences between the way men and women speak. This focus on sexual difference is the key characteristic of Irigaray's oeuvre, since she is seeking to provide a site from which a feminine language can eventuate. Through her research, Irigaray discovered a correlation between the suppression of female thought in the Western world and language of men and women. She concluded that there are gendered language patterns that denote dominance in men and subjectivity in women.

Gender identity
Since 1990, Irigaray's work has turned increasingly toward women and men together. In Between East and West, From Singularity to Community (1999) and in The Way of Love (2002), she imagines new forms of love for a global democratic community. In An Ethics of Sexual Difference, she introduces the idea of relationships between men and women centered around a bond other than reproduction. She acknowledges themes including finiteness and intersubjectivity, embodied divinity, and the emotional distinction between the two sexes. She concludes that Western culture is unethical due to gender discrimination.

Politics
Irigaray is active in a feminist movement in Italy, but she refused to belong to any one movement because she does not like the competitive dynamic between the feminist movements.

Criticism
Some feminists criticize Irigaray's perceived essentialist positions. However, there is much debate among scholars as to whether or not Irigaray's theory of sexual difference is, indeed, an essentialist one. The perception that her work is essentialist concentrates on her attention to sexual difference, taking this to constitute a rehearsal of heteronormative sexuality. As Helen Fielding states, the uneasiness among feminists about Irigaray's discussion of masculinity and femininity does not so much reveal Irigaray's heteronormative bias as much as it "arises out of an inherited cultural understanding [on the part of her critics] that posits nature as either unchanging organism or as matter that can be ordered, manipulated and inscribed upon. Hence the concern over essentialism is itself grounded in the binary thinking that preserves a hierarchy of...culture over nature."

W. A. Borody has criticised Irigaray's phallogocentric argument as misrepresenting the history of philosophies of "indeterminateness" in the West. Irigaray's "black and white" claims that the masculine equates to determinateness and that the feminine equates to indeterminateness which contain a degree of cultural and historical validity, but not when they are deployed to self-replicate a similar form of the gender-othering they originally sought to overcome.

In Fashionable Nonsense, Alan Sokal and Jean Bricmont criticized Irigaray's use of hard-science terminology in her writings. Among the criticisms, they question the purported interest Einstein had in "accelerations without electromagnetic reequilibrations"; confusing special relativity and general relativity; and her claim that  is a "sexed equation" because "it privileges the speed of light over other speeds that are vitally necessary to us". In reviewing Sokal and Bricmont's book, Richard Dawkins wrote that Irigaray's assertion that fluid mechanics was unfairly neglected in physics due to its association with "feminine" fluids (in contrast to "masculine" solids) was "daffy absurdity".

Selected bibliography

Books
  (Eng. trans. 1985 by Gillian C. Gill), .
  (Eng. trans. 1985), .
  (Eng. trans. 1991 by Gillian C. Gill), .
  (Eng. trans. 1992), .
  (Eng. trans. 1999), .
  (Eng. trans. 1993 by Gillian C. Gill), .
  (Eng. trans. 2002), .
  (Eng. trans. 1993 by Gillian C. Gill), .
  (Eng. trans. 1993), .
  (Eng. trans. 1993), .
  (Eng. trans. 1993), .
  (Eng. trans. 2000), .
  (Eng. trans. 2001), .
  (Eng. trans. 2001), .
 Irigaray, Luce (2000). Why Different?, .
 .
  (Eng. trans. 2008), .
 Irigaray, Luce (2008). Conversations, .

  .
  .
  .

Papers

 Luce Irigaray (1999), "Philosophy in the Feminine", Feminist Review, Volume 42, Issue 1, pp 111–114, ISSN 1466-4380.

 Irigaray, Luce (1981), "And the One Doesn't Stir Without the Other", Signs, Vol. 7, No. 1, pp. 60–67.
Irigaray, Luce (1980), "When Our Lips Speak Together", Signs, Vol. 6, No. 1, pp. 69–79.

See also

References

Further reading

 Sjöholm, Cecilia. "Crossing Lovers: Luce Irigaray's Elemental Passions." Hypatia, 2000

External links

 http://mythosandlogos.com/Irigaray.html
 https://www.cddc.vt.edu/feminism/Irigaray.html
 http://criticallegalthinking.com/2013/06/06/equality-luce-irigaray/

1930 births
20th-century French non-fiction writers
20th-century French philosophers
21st-century French non-fiction writers
21st-century French philosophers
Academics of the University of Nottingham
Catholic University of Leuven (1834–1968) alumni
Academic staff of Paris 8 University Vincennes-Saint-Denis
Critical theorists
Academic staff of Erasmus University Rotterdam
Feminist philosophers
Feminist studies scholars
Feminist theorists
French feminists
French psychoanalysts
French women philosophers
Linguists from France
Women linguists
Living people
Philosophers of language
Philosophers of mind
Philosophers of psychology
Philosophers of sexuality
Postmodern feminists
University of Paris alumni
Feminist psychologists
20th-century French women

Luce Irigaray


Lucille Nelson Hegamin (November 29, 1894 – March 1, 1970) was an American singer and entertainer and an early African-American blues recording artist.

Life and career
Lucille Nelson was born in Macon, Georgia, the daughter of John and Minnie Nelson. From an early age she sang in local church choirs and theatre programs. By the age of 15 she was touring the US South with the Leonard Harper Minstrel Stock Company. In 1914 she settled in Chicago, Illinois, where, often billed as "The Georgia Peach", she worked with Tony Jackson and Jelly Roll Morton before marrying the pianist-composer Bill Hegamin. She later told a biographer, "I was a cabaret artist in those days, and never had to play theatres, and I sang everything from blues to popular songs, in a jazz style. I think I can say without bragging that I made the 'St. Louis Blues' popular in Chicago; this was one of my feature numbers."

The Hegamins moved to Los Angeles, California, in 1918, then to New York City the following year. Bill Hegamin led the band accompanying his wife, the Blue Flame Syncopators; Jimmy Wade was a member of this ensemble.

In November 1920, Hegamin became the second African-American blues singer to record, after Mamie Smith. Hegamin made a series of recordings for Arto Records and then Paramount in 1922. One of her biggest hits was "Arkansas Blues", recorded for Arto and released on many other labels, including Black Swan. She recorded one of Tom Delaney's earliest compositions, "Jazz Me Blues", in 1921, and it went on to become a jazz standard. She subsequently played theatre dates but did not tour extensively.

Lucille Hegamin lived at the Shuffle Inn in Harlem from November 1921 to January 1922. On January 20, 1922, she competed in a blues singing contest with Daisy Martin, Alice Leslie Carter and Trixie Smith at the Fifteenth Infantry's First Band Concert and Dance in New York City. Hegamin placed second to Smith in the contest, which was held at the Manhattan Casino. Then from February to May of that year she toured with the African-American musical revue Shuffle Along and this was the second of three companies. In the first company Florence Mills had the same role with the same musical revue.

From 1922 through late 1926 she recorded over forty sides for Cameo Records; in this association she was billed as "The Cameo Girl". After her marriage to Bill Hegamin ended in 1923, her most frequent accompanist was the pianist J. Cyrill Fullerton. In 1926, she recorded with Clarence Williams's band for the Columbia label. She sang with a band that was led by George "Doc" Hyder in 1927 for a show in Philadelphia. Further into the decade she performed in further revues with Hyder that were staged in Harlem theaters.

She performed in Williams's Revue at the Lincoln Theater in New York and then in various revues in New York and Atlantic City, New Jersey, through 1934. In 1929 she performed on the radio program Negro Achievement Hour, on WABC, in New York. In 1932 she recorded two sides for Okeh Records.

About 1934, she retired from music as a profession and worked as a nurse. She came out of retirement in 1961 to record four songs, accompanied by a band led by Willie "The Lion" Smith, on the album Songs We Taught Your Mother, for Bluesville Records. In 1962 she recorded Basket of Blues for Spivey Records. She performed at a benefit concert for Mamie Smith at the Celebrity Club in New York City in 1964.

Hegamin died in Harlem Hospital, in New York City, on March 1, 1970, and was interred in the Cemetery of the Evergreens, in Brooklyn, New York.

Partial discography

Style
Hegamin's stylistic influences included Annette Hanshaw and Ruth Etting. According to Derrick Stewart-Baxter, "Lucille's clear, rich voice, with its perfect diction, and its jazz feeling, was well in the vaudeville tradition, and her repertoire was wide." Like Mamie Smith, Hegamin sang classic female blues in a lighter style, more influenced by pop tunes, than the rougher rural-style blues singers such as Ma Rainey and Bessie Smith, who became more popular a few years later.

References

Bibliography
Gates, H. L., Higginbotham, E. B., and American Council of Learned Societies. (2009). Harlem Renaissance Lives from the African American National Biography. Oxford: Oxford University Press. .
Harris, Sheldon (1994). Blues Who's Who. (Rev. ed.) New York: Da Capo Press. .
Harrison, Daphne Duval (1990). Black Pearls: Blues Queens of the 1920s. New Brunswick and London: Rutgers. .
Stewart-Baxter, Derrick (1970). Ma Rainey and the Classic Blues Singers. London: Studio Vista. .

External links

Stuart A. Rose Manuscript, Archives, and Rare Book Library, Emory University: Lucille Hegamin papers, 1894-1969
Lucille Hegamin and her Blue Flame Syncopators Red Hot Jazz Archive

1894 births
1970 deaths
Musicians from Macon, Georgia
American blues singers
Blackface minstrel performers
Burials at the Cemetery of the Evergreens
Classic female blues singers
Paramount Records artists
20th-century African-American women singers

Lucille Hegamin


A tessera was the ancient Roman equivalent of a theater ticket. Stamped into a clay shard was an entrance aisle and row number for spectators attending an event at an amphitheater or arena. Above the doors of the Colosseum in Rome are numbers corresponding to those stamped into a spectator's tessera. Tesserae frumentariae and nummariae were tokens given at certain times by the Roman magistrates to citizens, in exchange for which they received a fixed amount of wheat or money.

References

Economy of ancient Rome

Tessera (commerce)


USS General M. C. Meigs (AP-116) was a General John Pope class troop transport of the P2-S2-R2 type. She was a fast troop ship that transported troops for the United States in World War II and the Korean War. The ship was named after General Montgomery C. Meigs, the Quartermaster General of the United States Army during the United States Civil War.

General M. C. Meigs was launched on 13 March 1944 under a Maritime Commission contract by the Federal Shipbuilding & Drydock Company of Kearny, New Jersey; she was acquired by the Navy on 2 June 1944, and commissioned at Bayonne, New Jersey the next day with. A fast troop carrier, she was capable of  with 5200 troops on board. She was one of several of this class of transports that was manned by United States Coast Guard personnel.

World War II
After two round-trip, troop-carrying voyages between Newport News, Virginia, and Naples, Italy General Meigs departed for Rio de Janeiro, Brazil, where she was visited by Brazilian President Getúlio Vargas, and embarked 5,200 troops of the Brazilian Expeditionary Force, the first Brazilian troops to be carried by an American transport. She carried these troops to Italy, where they participated in the Italian campaign. At Naples she embarked troops, civilians, and 460 German prisoners of war for transportation to the United States, collecting additional troops at Bizerte, Tunisia, and at Oran, French Algeria.

General Meigs made two similar round-trip voyages from the United States to Italy and North Africa via Brazil, carrying thousands of American and Brazilian troops to Europe for the remaining drive against Nazi Germany, and returning several thousand others to the United States and Brazil. She later deployed troops to Panama and Puerto Rico and to Le Havre, France. From Le Havre, Naples, Marseilles, Karachi, and Nagoya, she made six more trips carrying homebound troops for New York and Brazil.

On 4 March 1946, she was decommissioned at San Francisco for transfer to the American President Lines as a passenger ship in the Pacific. She sailed from San Francisco on Jan 24, 1948, arriving in Manila, Philippines on Feb 10.

Korean War
After the outbreak of hostilities in Korea in 1950, General Meigs was assigned to the Military Sea Transportation Service. Manned by a civilian crew, she made 19 cruises to the Far East carrying thousands of American troops from the West Coast to ports in Japan and South Korea. Following the uncertain armistice on 27 July 1953, she continued to support American readiness in the Far East with troop-rotation cruises in the remainder of 1953 and through 1954.

Later events
Placed in Reduced Operational Status in 1955, she was transferred to the Maritime Administration on 1 October 1958, and entered the National Defense Reserve Fleet at Olympia, Washington.

In 1972 while under tow to the Suisun Bay layup facility, she broke her tow in a storm, and ran aground off the coast of Washington State, where she eventually broke up over the next 4 years, spilling 2.3 million gallons of heavy oil.

Awards
General M. C. Meigs received six service stars for Korean War service.

References

External links
navsource.org location of USNS General M. C. Meigs (T-AP-116) ex USS General M. C. Meigs (AP-116) (1944–1946)
General M. C. Meigs AP-116 - DANFS Online.
USS General M. C. Meigs (AP-116), Navsource Online.

1944 ships
Cold War auxiliary ships of the United States
M. C. Meigs (AP-116)
Korean War auxiliary ships of the United States
Ships built in Kearny, New Jersey
Shipwrecks of the Washington coast
World War II auxiliary ships of the United States

USS General M. C. Meigs


A  folk healer is an unlicensed person who practices the art of healing using traditional practices, herbal remedies, and the power of suggestion. The term "folk" was traditionally associated with medical and healing practices that weren't explicitly approved by the dominant religious institution. If people didn't seek healing from an approved priest or religious figure, they would seek the help of the local folk healer. Folk healers, despite their technical illegitimacy, were often viewed as being more involved with the healing process and made their patients more comfortable than other practitioners.  With modern medicine being preferred, some look towards folk healers to get consoled from the sacred use of traditional medicine. "Appalachian folk healing goes by many names, depending on where it's practiced in the region and who's doing the practicing: root work, folk medicine, folk magic, kitchen witchery."

Gendered profession
Historically, women have taken on roles of communal folk healers. While some men learned the practices associated with healing, women tended to dominate the field because of their association with child care and at-home remedies. Women were assigned the responsibility of caring for sick loved ones because of their historic restriction to other professions and tasks in society. Particularly in African-American communities, due to their extended marginalization from society, it was not unfamiliar to have a designated female healer in the community to provide healing and medicinal treatment because of their exclusion from white medical practices and institutions.

Women throughout history were typically the ones who were concerned with the physical demands of pregnancy and childbirth. A large majority of the earliest forms of folk healing focused on a woman's body during these life stages. Because of this, folk healers have come to be associated with women's fertility, something the religious institutions at the time grew dissatisfied with. The men who dominated these religious spaces wanted to have the main control over fertility as a way to exert their power. However, folk healers did not stop their work with pregnancy and childbirth and often became very well-versed in the needs and potential complications that could come from childbirth in early history. Since folk healers refused to abandon this area of medicine, they were recognized as a negative force by religious institutions. This is why folk healers were often viewed as witches and became connected to the earliest forms of abortion care.

Foxfire books
The Foxfire books, consisting of 12 original books, is a collection of written entries that have been comprised to preserve Appalachian culture. Inside these books, readers can find a variety of recipes, how-tos, and descriptions of what it was like to live in rural Appalachia before technology was widely adopted. These books have been viewed as a source of the very intimate daily life of rural Appalachians throughout history and are believed to perpetuate the values and belief systems of the people of the time, and, arguably, of the region today.

Foxfire volume 11 specifically elaborates on common herbal remedies and healing procedures of historic Appalachia, all of which had been created and passed down through families and folk healers. Book 11 also details tasks such as how to grow a successful garden, beekeeping, and the effective and proper ways to preserve food.

Granny women
Granny women are purported to be healers and midwives in Southern Appalachia and the Ozarks, claimed by a few academics as practicing from the 1880s to the 1930s. They are theorized to be usually elder women in the community and may have been the only practitioners of health care in the poor rural areas of Southern Appalachia. They are often thought not to have expected or received payment and were respected as authorities on herbal healing and childbirth.  They are mentioned by John C. Campbell in The Southern Highlander and His Homeland:

Alleged cancer healing
Folk medicine in Appalachia has historically included nontraditional methods of treating skin cancer. In the early 1900s, for example, a Virginia man named Thomas Raleigh Carter became renowned for his prowess in healing skin cancer in addition to his midwifery. Although he was a minister, his treatments focused on the application or ingestion of specific herbs and plants rather than on faith in a higher power. Carter kept his formula secret, even from his immediate family, and treated many people for lesions and skin conditions believed to be cancerous.

See also
 Alternative medicine
 Cunning folk
 Curandero
 Faith healing
 Folk medicine
 Home remedy
 Kitchen witch
 Medicine man
 Traditional healers of Southern Africa
 White witch
 Witch doctor
 Witcher (mythology)

References

Sources
 Keith Thomas, Religion and the Decline of Magic (1971), p. 534.
Ryan Stark, Rhetoric, Science, and Magic in Seventeenth-Century England (2009), 123-27.
Anthony P. Cavender. Folk Medicine in Southern Appalachia (2003).

Magic (supernatural)
Medical anthropology
Midwifery
Society of Appalachia

Folk healer


Darius White (born 1992) is a wide receiver. He currently an undrafted free agent. White was a 2009 High School All-American by USA Today, Parade and EA Sports.

A native of Dallas, Texas, White attended Dunbar High School in Fort Worth, Texas, where he recorded 93 catches for 2,293 yards and 35 TDs and a punt return and kickoff return for a TD over his final three seasons. Regarded as a four-star recruit by Rivals.com, White was listed as the No. 6 wide receiver prospect in the class of 2010.

In December 2011, White elected to transfer from the University of Texas to the University of Missouri.

References

External links
Missouri Tigers bio
Texas Longhorns bio

1992 births
Living people
Players of American football from Fort Worth, Texas
American football wide receivers
Texas Longhorns football players

Darius White


A cryocooler is a refrigerator that is built to reach cryogenic temperatures. These are temperatures below . These are most often smaller systems. They are normally small enough to sit on a table. Most cryocoolers have input powers less than about 20 kW. Some can have input powers as low as 2–3 W.  Most cryocoolers use a cryogenic fluid and moving parts to move the fluid around a thermodynamic cycle. The fluid is normally compressed at room temperature. It is precooled in a heat exchanger. The fluid is then expanded at some low temperature. When the low-pressure fluid returns, it passes through the heat exchanger to precool the high-pressure fluid before entering the compressor intake. The cycle is then repeated.

Large systems are more often called cryogenic refrigerators. These are used for cooling the superconducting magnets in particle accelerators.  Their input powers can be as high as 1 MW.
Cryogenics

Cryocooler


Steve Koren is an American writer/producer and screenwriter.  Most notably, he has written for Saturday Night Live, Seinfeld, and Veep.  He also wrote or co-wrote the movies Bruce Almighty, Click, A Night at the Roxbury, and Superstar.

In addition, he has contributed to Curb Your Enthusiasm (specifically, the "Palestinian Chicken" episode).

Koren is a native of Queens, New York, and attended Benjamin N. Cardozo High School in Bayside, Queens.

Career
After college, he began his career as an NBC page.  Among his duties as a page was working for Saturday Night Live. As a Rockefeller Center tour guide, Koren would hand jokes to David Letterman and Dennis Miller as they passed in the hall, which landed him a writing gig on SNL. He also occasionally acted for the series.

While at SNL, he wrote/co-wrote Weekend Update, Mary Katherine Gallagher, The Roxbury Guys, Adam Sandler's The Denise Show, The Joe Pesci Show, Jim Carrey's Hot Tub Lifeguard, among many other sketches.

In addition, he helped write and performed on Adam Sandler's Platinum debut album They're All Gonna Laugh at You.

Later, he became a writer for Seinfeld, and wrote the episodes "The Abstinence", "The English Patient", "The Serenity Now", and "The Dealership". He was also one of the contributors to the teleplay for "The Frogger" and "The Puerto Rican Day".

In the episode "The Van Buren Boys", a character named Steve Koren is George Costanza's choice for the first Susan Biddle Ross Scholarship to be granted by the Susan Ross Foundation.

Koren has executive-produced several films such as Adam Sandler's Grown Ups (2010), Just Go with It (2011), Blended (2014), and Pixels (2015).  Koren also wrote the movie Superstar, starring Molly Shannon and Will Ferrell.

Filmography

Writing credits
Saturday Night Live (TV) (1991–1998)
Seinfeld (TV) (1996–1998)
A Night at the Roxbury (1998) (co-written with Will Ferrell and Chris Kattan)
Superstar (1999) (written as Steven Wayne Koren)
Everything But the Girl (TV movie) (2001)
Bruce Almighty (2003) (co-written with Mark O'Keefe and Steve Oedekerk)
Click (2006) (co-written with Mark O'Keefe)
Fishy (short film) (2006)
Jack and Jill (2011) (co-written with Adam Sandler and Robert Smigel)
A Thousand Words (2012)
Veep (2016)

Acting credits
Seinfeld:
"The Millennium" (May 1, 1997) - as the character Steve Koren"The Dealership" (January 8, 1998) - as the Cab Driver"The Finale" (May 14, 1998) - as a Juror
Fishy (short film) (2006) - as Dad
 Pixels (film) (2015) - as White House Reporter #3

Awards and nominations

Emmy Award nominee (1992, 1993) for Outstanding Individual Achievement in Writing in a Variety or Music Program; the nomination was shared with other writers for Saturday Night Live
Emmy Award nominee (1998) for Outstanding Comedy Series; the nomination was shared with other writers for Seinfeld

References

External links

20th-century American screenwriters
20th-century American male writers
21st-century American screenwriters
21st-century American male writers
American male screenwriters
American male television writers
American television writers
Benjamin N. Cardozo High School alumni
Binghamton University alumni
Living people
People from Bayside, Queens
Writers from Queens, New York
Screenwriters from New York City
Writers Guild of America Award winners
Year of birth missing (living people)

Steve Koren


Watson Lake, Yukon is a town in the Canadian province of Yukon. At the 2011 census, 802 people lived there. The town is on Yukon Highway 1, just north of the border with British Columbia.

Watson Lake is the center for the forestry industry in Yukon. It is also a service centre for the mining industry in the area.

Settlements in Yukon
Towns in Canada

Watson Lake, Yukon


U.S. Open usually means:
US Open (tennis)
U.S. Open (golf)

Other uses include:
 U.S. Open Badminton Championships
 U.S. Open Beer championship
 U.S. Open (bowling)
 U.S. Open Chess Championship
 U.S. Open (crosswords)
 U.S. Open (cycling)
 US Open (darts)
 U.S. Open (go), boardgame tournament
 U.S. Women's Open, golf tournament
 US Open (martial arts), also called ISKA World Martial Arts Championship
 US Open Polo Championship
 U.S. Open pool championships
 U.S. Open Rubik's Cube Championship
 Lamar Hunt U.S. Open Cup, soccer (association football) tournament
 U.S. Open (squash)
 U.S. Open (swimming)
 U.S. Open of Surfing
 U.S. Open (taekwondo)
 U.S. Open (USACO), United States of America Computing Olympiad, programming competition
 US Open USTA Wheelchair Tennis Championships
 U.S. Open (wrestling)

U.S. Open


Roy Hunter Short (19 October 1902 – 2 July 1994) was an American bishop of The Methodist Church and the United Methodist Church, elected in 1948.

Birth and family
Roy was born in Louisville, Kentucky, the son of Jesse Peters and Minnie L. (Badders) Short.  Roy married Louise Clay Baird of Jeffersonville, Indiana 1 September 1926.  They had three sons:  Hunter Baird, Murray Malcolm, and Riley Phillips.

Education
Among his eight earned academic degrees, Roy graduated from the University of Louisville in 1924 with an A.B. degree.  He completed both a B.D. (1927) and a Th.M. (1929) from the Louisville Presbyterian Theological Seminary.  He also earned a Doctorate from Emory University.

Roy was a member of Theta Phi honorary fraternity.  He was also honored with the D.D. degree by Kentucky Wesleyan College in 1939.

Ordained ministry
Rev. Short was ordained in 1921 and received into the Louisville Annual Conference of the Methodist Episcopal Church, South.  He pastored the following appointments:  Jefferson Circuit (1921–22), Mt. Holly, Mill Creek (1922–26), Oakdale Church, Louisville (1926–28), Marcus Lindsey Church, Louisville (1928–30), Greenville (1930–36).  He was the Superintendent of the Elizabethtown District (1935–37) and of the Louisville District (1937–41).  He was appointed to the St. Paul Church in Louisville (1941–44), then became the Editor of The Upper Room in 1944.

He was elected a delegate to the General Conference of the M.E. Church, South in 1938, the Uniting Conference of The Methodist Church in 1939, and of Jurisdictional and General Conferences of The Methodist Church, 1940–48.  He also was a member of the General Commission on Evangelism (1938–40), and the Secretary of the Louisville Conference since 1931.  He was also involved in the development of the new Book of Discipline for The Methodist Church.

Rev. Short also was a member of Kiwanis International.

Episcopal ministry
Dr. Short was elected a Bishop by the Southeastern Jurisdictional Conference of The Methodist Church, June 1948.  His first assignment was as the Resident Bishop of the Jacksonville Episcopal Area.  From 1952 until 1964 he was assigned to the Nashville, Tennessee Area, and from 1964 to 1972 to the Louisville Area.  At the request of the Council of Bishops of the United Methodist Church, Bishop Short provided episcopal supervision to the Philippines Central Conference in the interim between episcopal elections (1972–74).  Bishop Short has also traveled extensively, including trips to Latin America, Africa, Fiji, Australia, Korea, Hong Kong, and Europe.

Bishop Short has also served in many administrative capacities:  President of the College of Bishops of the Southeastern Jurisdiction (1956–64), Secretary of the Council of Bishops of the Methodist Church (1956–68), Chairman of the Joint Committee on Christian Education in Foreign Fields (1956–64), and Chairman of the Methodist Interboard Commission on the Local Church (1956–64).

In retirement, Bishop and Mrs. Short resided in Hermitage, Tennessee.

Selected writings
 Your Church and You (a membership manual for Methodist boys and girls), 1943.
 lessons in Adult Student, 1939–40.
 Evangelistic Preaching, 1956.
 Evangelism Through the Local Church, 1956.
 My Great Redeemer's Praise, 1957.
 One Witness in One World, (the study book for the 1964–68 quadrennium).
 United Methodism in Theory and Practice, 1974.
 Chosen To Be Consecrated:  The Bishops of the Methodist Church, 1784–1968, 1976.
 The History of the Council of Bishops, 1939–1979, 1984.
 The Leadership Role of the Council of Bishops, 1984.
 Methodism in Kentucky.

Biographies
 Hunt, Earl Gladstone Jr, Aspects of our Methodist heritage:  With particular focus upon one of its distinguished transmitters, Bishop Roy Hunter Short, 1972.

See also
List of bishops of the United Methodist Church

References
Sources
 Howell, Clinton T., Prominent Personalities in American Methodism, Birmingham, Alabama:  The Lowry Press, 1945.
 Roy H. Short Papers, MSS 039, Archives and Manuscripts Dept., Pitts Theology Library, Emory University.
 Short, Roy Hunter, Bp., History of the Council of Bishops of The United Methodist Church 1939–1979, Nashville, Abingdon, 1980.

Notes

External links
Roy H. Short Papers, 1925–1984 at Pitts Theology Library, Candler School of Theology

1902 births
1994 deaths
20th-century American historians
American male non-fiction writers
American religion academics
Bishops of The Methodist Church (USA)
Emory University alumni
American historians of religion
Kentucky Wesleyan College alumni
Methodist theologians
Methodist writers
Religious leaders from Louisville, Kentucky
United Methodist bishops of the Southeastern Jurisdiction
Louisville Presbyterian Theological Seminary alumni
20th-century American biographers
People from Hermitage, Tennessee
20th-century American male writers

Roy Hunter Short


The Battle of Canton (December 28, 1857 - January 1,1858) was a battle of the Second Opium War. The French and British attacked the Chinese city of Canton. The city fell on January 1, 1858 and the Europeans took over.

Background

The Second Opium War was a conflict between England and China. Other Western countries, including the Russian Empire, the United States, and the Second French Empire helped the English. The War began after an event called the "Arrow incident." The English used the incident as an excuse to start the war. The Second Opium War is sometimes called the "Arrow War."

The English had several goals in the war. Some of these were:
 making opium trading legal
 expanding (making bigger) the coolie trade
 opening all of China to merchants (people who sell goods)
 ending taxes on goods such as tea and silk
In 1856, the Qing Dynasty only let foreign merchants trade in certain cities. Goods like tea and silk had to be shipped to those trade cities, and were taxed on the way. The English did not want to pay the extra taxes for shipping things across China.

The Chinese had executed a French missionary named Father August Chapdelaine in Guangxi province. This made the French very angry. The French joined the English in fighting the Chinese.

On October 8, 1856, the Chinese arrested 12 crewmembers of a ship named Arrow. The Chinese authorities believed that the Arrow was smuggling salt. The Arrow was owned by Chinese people, but it was registered with the British. Harry Smith Parkes was the British Consul in Canton. He sent a letter to the Chinese Imperial Commissioner (governor), Ye Mingchen. Ye replied that the Arrow was a Chinese ship. He claimed that Parkes and the British had no jurisdiction (no right to interfere.) Ye offered to return the arrested sailors, but Parkes refused. Parkes demanded an apology for the insult. Ye replied there was no need for an apology because there was no insult. The British decided that the Supplementary Treaty of the Bogue had been broken. On October 27, 1856, the British Royal Navy attacked Canton.

Battle of Canton (1856)
The first battle of Canton started on October 23, 1856. Three English warships entered the Bocca Tigris (), the waterway that leads to Canton. The English captured the forts that were protecting the city. Ye saw the warships, but did not want to fight them. He moved his navy back away from the English ships.

On October 25, the English navy surrounded the city. Ye ordered all trade with the English to stop.

Admiral Michael Seymour, the commander of the British navy, sent Ye a message on October 27. Seymour demanded that the English be allowed to enter Canton. (Before this, foreigners could not enter the city itself. If they wanted to do business or trade they had to do so in the suburbs or harbor.) Ye did not answer. Seymour ordered his ships to shoot at the government offices. Ye made a declaration that he would pay 30 pieces of silver for each English person killed.

Ye still had not answered on October 28. The English artillery attacked and destroyed the Southern wall of Canton. English soldiers invaded Ye's yamun (office.) The soldiers wanted to capture Ye, but they could not find him. The English occupied (stayed in) Canton for a short while. They had to leave because they did not have enough soldiers or resources to keep control of the city.

Battle of Canton

When the news was sent to London, the English government had a big argument on whether to wage war against China. The disagreement passed by 110:146, the proposal (suggestion) was veto (not to agree with the political case). But the English prime minister Palmerston broke up the House of Commons and restarted the election. His party won the election, so the policy passed. The English government ordered (command) Lord Elgin to be a new diplomat with China.

Just in time, the French government said their churchman were killed by the Chinese government. Because the French minister (a man who says what his country said) always had rejections (to be refused), it joined the English government and sent armies. English and French armies entered into an alliance (becoming allies and working together).

In the mid of October, 1857. The English army general had a plan to invade China. They decided to attack from the south of China, Canton. They would then proceed to attack along the North of China, and proceed to keep moving towards Peking.

Before they went, the Russian minister advised them that only occupying Canton would not make the Qing dynasty give up, and that the better way to make them give in would be by moving onward to Peking. However, the English-French armies still stuck with their first decision, which was to attack Canton. Lord Elgin talked with Seymour and the other generals about their plan to Canton. They were certain that they could take (to occupy) Canton.

In November. The English held down the Indian Revolution successfully. Therefore, they had an army large enough to send towards China. The alliance army prepared 10,000 soldiers. In Navy, the English army had 43 warships and the French army had 10 ships.

On December 10, 1857. Canton was blocked. On December 12, the alliance army made their last warning to Ye and made several demands that are as followed:
 The permission to enter the city of Canton.
 Financial compensation for the arrow incident and the murder of the French missionary.
 The Qing government should appoint (to send) a new diplomat to discuss about the new treaty.

On December 14, Ye refused them. After 12 days, The English and French ministers responded by stating that their army are now free to do as they wish. At the same time, the English naval commander sent messages to Ye. This time, he demanded the Qing army to retreat 90 miles away from Canton within 2 days. In the end, Ye still refused. Over the course of those 2 days, they took no action.

On December 27, which was the day before the battle, Ye sent messages to his king, the Xianfeng Emperor. He lied to the emperor about their circumstances. In the letter, he stated that the English had begun to beg for peace, and that they only wanted to trade with China, said Yeh:

In December 28, the war begun. The alliance army sent troops which consisted of about 5,500 men, 700 French soldiers, and an additional 20 warships. They landed near Canton and approached the city. The alliance army opened fire at the governor's office (Yeh's workplace). The Qing army retreated, but Ye was still sitting on his office and reading the paper.

Fall of Canton

On December 29, the government office finally was destroyed by gunfire. The wall of Canton was also lost to the war. Around 2 p.m. in the afternoon., the battle ended. The English-French armies emerged victorious and occupied Canton, and 15 casualties were reported.

On January 5, after the occupation of Canton, Ye was unwilling to leave and was caught in Yamun by the English army. The English brought Ye on their ship to Kolkata, India.

References

Works cited

1857
1858
Canton
Canton
19th century in China
Guangzhou
1850s in France
1850s in the United Kingdom

Battle of Canton (1857)


Carl's Afternoon in the Park () is a children's picture book by Alexandra Day.  The book was copyrighted in 1991.  The book is largely pictorial with text only on the very first and very last pages.

Synopsis
The book starts when a woman walking in the park with her baby daughter and her rottweiler Carl run into a friend of hers. The lady's friend has with her a rottweiler puppy. The two friends decide to go off to have some tea and leave the baby alone with the rottweiler and the rottie pup. The book is a look at the adventures of a dog and a baby in the park.  At the end of the book, the women return to express that they hope the dog and baby weren't bored after having been left alone too long.

Reception
Publishers Weekly states 'Move over, Mary Poppins, and make room for Carl, the ravishing rottweiler babysitter who makes his fourth and perhaps finest appearance yet in this gorgeously colored picture book.', while Kirkus finds that 'The dogs are as charmingly true to life as ever, while the fantasy will beguile fans and worry a few literal-minded caregivers.'

See also

Good Dog, Carl

References

1991 children's books
American picture books
Fictional dogs
Children's books about dogs
Works set in parks

Carl's Afternoon in the Park


Sport Lisboa e Benfica (), commonly known as Benfica, was a professional road bicycle racing team based in Lisbon, Portugal.

History
Cycling was the main sport of the original Grupo Sport Benfica formed in 1906. Upon the merger with Sport Lisboa in 1908, a cycling department established within the new Sport Lisboa e Benfica, and along with football, is one of only two sports referenced in the club's logo. The sport was in activity from 1906 to 1941, 1947 to 1978, 1999 to 2000, and once again for two seasons in 2007 and 2008.

In 1931 the Portuguese cycling legend José Maria Nicolau won the Volta a Portugal and helped Benfica to win the Volta as a team. Benfica won the Volta once again in 1932. In 1934, Benfica won the Volta for the third time with Nicolau being the overall winner, beating his rival Alfredo Trindade from Sporting of Lisbon.
After some years without success, Benfica won another Volta as a team in 1939. The benfiquistas had to wait until 1947 (due to the end of the cycling section in 1941) to see once again one of their cyclists winning the Volta. It was José Martins, who also helped Benfica to win the Volta as a team.

In 1963, Benfica won its sixth Volta a Portugal, but had to wait two more years to see a Benfica cyclist winning the Volta. It was Peixoto Alves, who was succeeded by Francisco Valada one year later and another team win.

In 1968 Américo Silva won the Volta, but Benfica failed to win it as a team.
That happened in 1974, when Benfica won its eighth Volta (and due to the cycling section's end in 1978 the last one for a long time) and its cyclist Fernando Mendes the seventh individual Volta for Benfica. Two years later, in 1976, Firmino Bernardino won the last Volta for Benfica before its end in 1978.

It was the Spanish cyclist David Plaza, the first foreigner to win a Volta for Benfica, who won the last individual Volta for Benfica in 1999. It was the same year that Benfica won its ninth and so far last Volta a Portugal. Another Spanish Benfica cyclist, Melcior Mauri, won the Volta ao Algarve.

In 2007, the newly created Benfica cycling team around superstar José Azevedo ended the 2007–2008 UCI Europe Tour in 27th with 622 points.
In 2008, Rubén Plaza won the Vuelta a Valencia.

Titles

National
 Volta a Portugal: 9
 1931, 1932, 1934, 1939, 1947, 1963, 1966, 1974, 1999
 Volta ao Algarve: 1
 1999

International
2007-08 UCI Europe Tour Teams Results

 2007 Tour de Luxembourg: 5th
 2008 Clásica Internacional de Alcobendas: 5th
 2008 Volta a Portugal: 3rd
 2008 GPCI Torres Vedras - Troféu Joaquim Agostinho:
 2008 Volta ao Alentejo: 13th
 2008 Grande Prémio Internacional CTT Correios: 6th
 2008 GP Rota dos Móveis: 11th

2007-08 UCI Europe Tour Individual Wins

 2008 Volta a la Comunitat Valenciana: Rubén Plaza

References

Cycling
Cycling teams based in Portugal
Defunct cycling teams based in Portugal
Cycling teams established in 1906
Cycling teams disestablished in 2008
1906 establishments in Portugal
2008 disestablishments in Portugal

S.L. Benfica (cycling)


There are few to no LGBT rights in Pakistan. Since the 6th of October in 1860, it has been illegal to participate in homosexual acts (to have sexual contact with a person of the same gender). Unlike in India, this Section 377 of the British Indian penal code (Law) has not yet been repealed (or gotten rid of). Homosexuality is also thought of as a taboo vice in Pakistan, Laws are harsh yet go unopposed in most cases. If individual orientation and acceptance isn't enough, young boys in some cases are forced to delve into sexual activities with older predatory men. The major religions in Pakistan do not approve of homosexuality. Because of this, many people in the country are against homosexuality and other forms of alternative sexual orientation. Nevertheless, the LGBT community is still able to socialize, organize, date, and even live together as couples, if done mostly in secret.

Changes in the society

Pakistan is officially an Islamic Republic. However, in reality, Pakistan is largely secular (non-religious). It mainly has Anglo-Saxon laws which were inherited from the British. More and more, there are trends (or patterns) of liberalization (becoming more liberal) in the country. Globalization and social tolerance are also increasing. Because of this, public gay parties have been taking place in the country, and these parties have been thriving for a number of years.

Laws

The Constitution of Pakistan does not specifically mention sexual orientation or gender identity. There are certain parts in the Constitution that may affect the rights of LGBT Pakistani citizens. In 2018, Parliament passed the Transgender Persons (Protection of Rights) Act which established broad protections for transgender people. Earlier, in a historic 2009 ruling, the Supreme Court of Pakistan ruled in favour of civil rights for transgender citizens, and further court rulings upheld and increased these rights. Pakistan does not have civil rights laws to prohibit discrimination or harassment on the basis of sexual orientation. Neither same-sex marriages nor civil unions are permitted under current law and are scarcely ever brought up in the political discourse. In addition, there is a growing number of individuals—especially those born to parents who have been educated in the developed world, who are usually University graduates and have some sort of understanding about evolution and sexuality—who are Coming out to their friends and introducing them to their same-sex partner.

Transsexualism and Intersexuality

Most South Asian nations have a concept, or idea, called "hijra", or third gender. While the term is commonly used in South Asia, it is considered derogatory in Urdu. The term Khawaja Sara () is used instead. They are sometimes referred to as Transgender, Intersex or Eunuchs in English language publications. People who belong the third gender are thought of as being neither man nor woman. Pakistan is no different. In Pakistan, there is a lively culture of hijras. They are sometimes called transsexuals in English writings. Like transgender people in many countries, hijras are sometimes made fun of, abused, and treated violently. In Punjabi, they are referred to as  (ਖੁਸਰਾ/خسرہ). In Sindhi they are  (کدڙا). However, they are also accepted in some ways. This is because of the position they held in precolonial Desi society. For example, they are welcome at weddings. At weddings, they often dance as entertainment for the men. They are also welcome among the women. As most of the government and business documents in Pakistan are in English, the term "third gender" has been chosen to represent individuals that identify themselves as transsexual,  a transgender person, a cross-dresser (Zenana in Urdu),  a transvestite or as Eunuchs (Narnbans in Urdu). This includes males or females as well as people that are neither or both sexes.

Hijras

Hijras are usually tolerated in Pakistani society. They are thought of as blessed in the Pakistani culture. Most hijras are thought to be cultural descendants (or relatives) of court eunuchs from the Mughal era.
Hijras are thought to be born with Genital dysphoria. People sometimes feel afraid that the hijras might curse them so that they become the same way.
Because of this, people listen to the hijras' needs, give them alms (or charity), and invite them to events and special occasions, like the birth of a child, a child's circumcision, or weddings. Hijra communities live a very secretive life. Because of this, many people see the hijras as mysterious.

The Asian slur  (:pa:ਗਾਂਦੂ/گانڈو) is usually a pejorative term used to refer to effeminate gay men. It is often rooted and shortened to  (:pa:ਗਾਂਡ/گانڈ).  That is an Indian/Pakistani slang/swear word. It would translate to 'of the Arse'.  The English translation for subtitles is often 'Arsehole' or rudely as Bummer/Bumsex). It is the same contexed offensive word used as in the Occidental term of faggot for gay men.

2000s

In 2004, it was reported that Lahore alone has 10,000 active transvestites.

People have started accepting acts of Sex reassignment surgery to change their sex as a norm either compelled by Gender dysphoria. There are situations where such cases have come into the limelight. A 2008 ruling at Pakistan's Lahore High Court gave permission to Naureen, 28, to have a sex change operation, although the decision was applicable only towards people suffering from gender dysphoria.

2010s

On the 18th of June in 2016 a small clerical body in Lahore know as Tanzeem Ittehad-I-Ummat declared Transgender marriages legal under Islamic law. These clerics are affiliated to the Pakistan-based organization issued a Fatwa on Pakistani transgender people where a trans woman (born male) with "visible signs of being a woman" is allowed to marry a man, and a trans man (born female) with "visible signs of being a man" is allowed to marry a woman. Pakistani transsexuals can also change their gender. Muslim ritual funerals also apply. Depriving transgender people of their inheritance, humiliating, insulting or teasing them were also declared Haraam. Although there are no Fatāwās by a Mufti for it or against the ("Zenanas") or Eunuchs and Hermaphrodites within the country, that remains a debatable issue for the existing various sexual minority diverse communities within Pakistan respectively.

On the 5th of February in 2018, a Senate committee determined that transgender people could inherit property without being required to have their gender decided by a medical board. Some hijras in Pakistan use hormones and silicone to bring focus on their feminine characteristics; however, this is usually done in terrible medical conditions without proper equipment and supervision, as expensive Sex change surgeries in Pakistan are not done mostly due to lack of education on the topic and the taboos of society.

Even though the Pakistani Government recognizes a third gender on ID cards, many people from the LGBT community are hesitant to apply for it as they will not be allowed to enter the holy city of Mecca in Saudi Arabia as a transgender person.

LGBT Pakistani history

Despite the British Raj imposition, Pakistan was still a very much an open society. Gay Pakistanis have had a much better experience in Pakistan than they did in London or elsewhere. But, all of that changed in the 1980s, under the sixth President of Pakistan, His government took the law to lifetime imprisonment, and even death in certain areas under Sharia law. More and more Wahhabi-style religious schools or madrasas were opened in the country, generally with money from the Middle East as well as teachers educated in that region.

However, 147 years after the British had brought Sodomy Laws to the entire region under their collective domain, the British Broadcasting Corporation (BBC) has noted in 2005 that gay life in Pakistan is still "less inhibited than in the west." This is because the culture is much stronger than laws imposed by foreign powers and greedy local politicians. There have been a lot of changes, sometimes they are good and sometimes bad, but changes are constant companion to gay Pakistani life in the country. At the moment, one of the mysteries is that people deny the history of gay life in Pakistan. While in Pakistan speaking to the National Public Radio, Pakistani-American scholar Taymiya R. Zaman, who happens to be an expert in Islamic History, said that "You can't look at something that already existed – and there is a shrine devoted to it – and now say it was unacceptable." In March 2012 at the Human Rights Council, Hina Jilani, who was then also Chair of the Human Rights Commission of Pakistan and former Special Representative of the Secretary-General said, "it was very important to emphasize that a serious obstacle was the persistent denial of protection for people from violence on the basis of sexual orientation and gender identity. That denial and rejection was not prudent for any Government that claimed commitment to the promotion and protection of human rights. It was not convincing when culture and religion were used as a shield and an excuse for failure to protect. There was no notion of responsibility that allowed duty bearers to selectively hold out on protection."

Pre-Independent Colonial era (1857-1947)

The 18th century British colonists, the self-righteous Anglican males of the self-assessed superior civilisation, upon arrival in the Mughal-Muslim Indian subcontinent, were repulsed by the sight of Hijras (transgenders) and baffled over why they were accorded so much respect in royal courts and other spheres of life. After deposing the Mughals, and in discharging the white man's burden of civilising the inferior races, the British colonists enacted the so-called Criminal Tribes Act, 1871 which was introduced on the 12th of October in 1871; to declare what they called Eunuchs (transgenders) a so-called criminal tribe (among many other Indian tribes) on the theory that certain tribes were genetically criminal and must be placed under state surveillance. By invoking the power of criminal law and associated prisons and penalties, the British colonists attacked the dignity of transgender community, degrading them in social echelons, and eventually forcing them to adopt begging, prostitution, and other questionable professions. Turning a respected community into a legally certified criminal tribe was an egregious blunder of the British colonialism (and it is hoped that Sadiq Khan, the new Mayor of London, will begin to restore the full rights of transgenders at least in London municipality).

After the so-called 1871 Criminal Tribes Act, a vicious cycle of persecution against transgenders of degradation began in the British India. Degraded to criminal tribe with genetic flaws, transgenders lost their royal status and gradually were excluded from all respectable social circles. Such is the power of the master that slaves and servants fashion their own hierarchies of inferiority among themselves. All designated criminal tribes under the 1871 Act suffered social degradation and persecution but transgenders were the hardest hit. In order to survive, some transgenders took to dancing performed at the birth of a new child in the community, collecting Wadhais (tips). Some developed the joyous art of clapping and dancing. Some developed the art of lampooning and were invited to the wedding feasts of the well-to-do to make fun of the groom, the guests, and even the politicians. They played the same role of amusing private gatherings as do late-night TV comedians in the United States. Some transgenders took to begging, some to Male prostitution, and some to criminality, thus fulfilling the prophecy of the so-called 1871 Criminal Tribes Act. After formal dissolution of the former British Empire; Independent states of modern Republic of India and Pakistan came into being respectively, thus the Criminal Tribes Act was repealed with respect to transgenders. However, the damage done to transgenders was irreparable. Transgenders lost social respect and various stereotypes have been built to humiliate and discount the transgender community. A pejorative word Khusra is in active currency to denigrate the personality of transgenders. Friends might tease a feminine-looking friend as a Khusra. An incompetent politician is called a Khusra. In both modern India and Pakistan, the word Khusra is associated with impotence, incompetence, and powerlessness. In Pakistan, the people have forgotten the spiritual role that the transgenders played in Islam. Transgenders are ridiculed and insulted. Popular TV shows, such as Khabarnaak and Khabardaar, make cruel jokes against transgender community. One of these shows is headed by a lawyer licensed to practice before the high courts of Pakistan.

LGBT politics

A number of the more liberal, secular parties in Pakistan tend to agree in principle to granting rights to various LGBT communities in the country, but are afraid to act too openly or quickly due to fear of extremist religious groups such as the Taliban who are against any such rights.

Time and again, various such parties and leaders have said that Pakistan needs to be more open, in public, about sexual orientation and gender identity issues. Yet, the sense persists that no public organization, club, or society would be allowed to endorse (or officially support) LGBT human rights, or even act as a social network for LGBT people, in the Islamic State. Only the Pakistan Greens has publicly expressed support for their LGBT rights for its citizens in general and abroad (Overseas Pakistanis) and has called for greater public openness and awareness about Sexual orientations and gender identity issues. Globally, multiple countries Legally recognise non-binary or third gender classifications and have already introduced X gender passports. In 2019 Canada introduced gender-neutral passports with an X category. While Pakistan has acknowledged a third gender to some degree since 2009, Apex Court Ruling Ordered that the NADRA issue National Identity Cards to members of the T Community showing their distinct gender.

"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."

The Supreme Court of Pakistan has officially recognised a third gender category for Pakistani passports in December 2018. Pakistan now allows transgender, intersex, and hijra individuals to obtain documents that match their gender identity, whether male, female, or third gender.

Restoring the Dignity of Transgenders

In 2009, the Pakistan Supreme Court, delivered a seminal ruling, recognizing the dignity of transgenders and declaring them the third gender under the equal protection clause of the Pakistani Constitution. Article 25 states that "There Shall be no discrimination on the basis of sex." The Supreme Court noted that transgender persons have been neglected "On account of gender disorder in their bodies." They have been denied the inheritance rights as they were neither sons nor daughters who inherit under Islamic law. Sometimes, families disinherit transgender children. To remedy discrimination against transgenders, the Court ordered provincial and federal governments to protect transgenders' gender identification, right to inherit property, right to vote, right to education, and right to employment. This Laws shall now include the recognition of trans identity in legal documents such as passports, ID cards, and driver licenses, and prohibiting discrimination in employment, schools, work-place, public transit, healthcare… etc, as well as the right for inheritance in accordance to their chosen gender. Furthermore, the bill obligates the government to build protection centres and safe houses be built for the transgender community.

Only now, recently, on the 23rd of September in 2012, the Supreme Court of Pakistan has acted in a very bold manner and defied the religious right, by granting for the first time, three basic rights to transsexuals i.e.

(a) the right to be recognised as a 'Third sex or gender'

(b) the right to vote as Pakistani citizens as transsexuals and

(c) granted the fixation of job quotas in the public/government sector, for transsexual people.

These are all landmark decisions by the apex court and hopefully the situation for LGBT rights will improve more in future. The 'Third gender' was officially protected from discrimination by the Supreme Court of Pakistan in 2010. Surprisingly, 60% of Pakistanis would have no concerns about having a gay or lesbian neighbour, and 32% of Pakistani people support gay marriage.

Pakistani media strictly censors LGBT related news stories. In late 2013, the Government of Pakistan censored the website Queerpk.com from being viewed.

On the 9th of January in 2017, the Lahore High Court ordered the Government to include transgender people in the national census. Despite this ground-breaking ruling in a conservative Islamic country, which must be welcome and which carries instructional values for the United States where transgenders are still fighting for equal dignity, there are some troubling aspects of the Court ruling. The Pakistan Supreme Court compares transgender persons with "disabled persons" and articulates their gender status as "gender disorder." There is no need for courts to engage in fruitless parallels nor does it advance the rights of transgenders when a high court labels transgender as gender disorder. Before the British invasion, Pre-Pakistanians considered gender ambiguity and transgender Identity a norm, anti LGBT+ laws were implemented by the British to co-ordinate with theirs in England. Hindus, Muslims, Sikhs, and other religious minorities did not feel passionate hatred towards people with LGBT identity according to historical records. In many ways, the creation of laws which support the LGBT community can be regarded as an act of process of Decolonization in itself respectively, to restore their former glorious rightful dignified traditional heritage as Pakistanis. While Pakistan now has acknowledged a third gender to some degree since 2010, the Supreme Court of Pakistan officially recognised a third gender category for Pakistani passports in December 2018. Pakistan now allows transgender, intersex, and hijra individuals to obtain documents that match their gender identity, whether male, female, or third gender respectively. On the 29th of December in 2018, Pakistan's first trans pride parade was held in Lahore to celebrate the landmark Transgender rights law passed earlier during that year.

In 2018, Nisha Rao attained her law degree from Karachi's Sindh Muslim Law College and became Pakistan's first transgender lawyer.

In early 2019 The word "TRANSGENDER" translated as مُتَجَنَّس /  Mutajannis for the first time in the Urdu language by the Lahore-Pakistan based Organization HOPE - Have Only Positive Expectations. Earlier than this there was no translation exists which covers the whole Transgender spectrum includes Transgender Women (trans women /MTF), Transgender Men (trans man / FTM), Khaja Sira, and gender expression.

In 2020, a transgender woman named Gul Panra was shot dead in the Pakistani city of Peshawar. This is the latest case of attacked on the LGBT community in the county. Along with her, a friend of Gul's were also injured, but escaped death. Gul was a Pashto singer in her professional life. Since 2015, it is reported that 68 transgender people were murdered in Pakistan. However, a total of 479 transgender people were attacked since 2018 in the Pakistani provence of Khyber Pakhtunkhwa alone. But, these figures may not include the actual figure, as recording of anti-trans violence is poor.

LGBT rights in Kashmir (PAK)

Homosexuality is still illegal in the Pakistan-administered Kashmir and Occupied Kashmir. Pakistan was one of the 67 signatory nations opposing the UN declaration on Sexual orientation and Gender Identity, which failed to pass.

In Kashmir same-sex marriages, civil unions, and domestic partnerships are not recognised.

There are no legal protections against discrimination based on sexual orientation or gender identity.

Summary table

Related pages
 Naz Male Health Alliance

References

Other Website

Human rights in Pakistan
Pakistan

LGBT rights in Pakistan


Antoine de Bourgogne (1421 – 5 May 1504), known to his contemporaries as the Bastard of Burgundy or Le grand bâtard ("the Great Bastard"), was the natural son (and second child) of Philip III, Duke of Burgundy, and one of his mistresses, Jeanne de Presle.  He was comte de La Roche (Ardenne), de Grandpré, de Sainte-Menehould et de Guînes, seigneur de Crèvecoeur, Beveren et Tournehem, and chevalier of the Golden Fleece.

Life
Born in 1421, possibly at Lizy in Picardy, he was brought up in the Burgundian court with his younger half-brother, the Count of Charolais, later Charles the Bold, last of the Valois Dukes of Burgundy, to whom he grew very close. Together with his older illegitimate half-brother Corneille, bastard of Burgundy (died 1452), he was the favourite amongst the many natural children of Philip the Good. In 1459, he married Marie de la Viesville by whom he had five children.

Anthony fought for his father on several campaigns, from at least 1451 onwards, and in 1464 left for a crusade against the Moors when he helped raise the siege of Ceuta. In 1456 he was awarded the prestigious Order of the Golden Fleece, held by only 29 others at that time. He took part in the Battle of Montlhéry (1465), when he is said to have saved the life of his half-brother, Charles, after he was separated from his men and wounded in the neck. In 1466, he was present with Charles at the siege of Dinant, and in the same year he was invited by King Edward IV for a stay in England during which he jousted against Anthony Woodville, 2nd Earl Rivers, the queen's brother, in a famous contest which spread over two days. During this visit, which extended into the summer of 1467, Anthony's father, Philip the Good, died, and Anthony had to hurry back across the channel.

After the death of his father, Anthony participated in nearly every campaign led by the new duke, his half-brother Charles the Bold, starting with the Liège campaign of 1467, when he commanded the largest contingent of 1,353 men. In 1468, Charles appointed him first Chamberlain, head of 99 other chamberlains and thirteen chaplains.

In contrast to his rather ascetic younger half-brother Charles, it seems that Anthony inherited his father's sexual proclivities: at the chapter of the Golden Fleece held in 1468, he was castigated for his fornication and adultery, in spite of his "valour, prowess and prudence and several other good habits and virtues". But Charles trusted Anthony implicitly, and Anthony served his half-brother militarily and diplomatically with considerable success right up to the time of Charles' dramatic death at the Battle of Nancy in 1477. This loyalty was never called into question even when in 1473 he was accused by Charles of accepting a monetary gift of 20,000 gold écus from Charles' sworn enemy, Louis XI of France.

At the disastrous siege of Beauvais in 1472, Antoine reportedly lost his best jewels. In 1475, he was again sent as a diplomat to the King of England, the Duke of Brittany, the Kings of Sicily, Portugal, Aragon and Naples, and to Venice and the Pope, who received him with great honour. In the middle of these travels, he managed to find time to call in at the siege of Neuss, and later that year he participated in the conquest of the Duchy of Lorraine.

In 1476–1477, he fought alongside Charles the Bold at the three great battles of Grandson, Murten and Nancy, and was taken hostage at the end of the latter by René II, Duke of Lorraine, and delivered to the King of France, who was anxious that Burgundy should never again rebel. But Antoine had no interest in making trouble, and he offered Louis his services to help stabilize the precarious political situation. He was instrumental in arranging the marriage of Duchess Mary, his niece and only child and successor of Charles the Bold, to Maximilian of Austria.

He was a significant collector of illuminated manuscripts, mostly newly commissioned from the best Flemish illuminators and scribes. He had at least forty-five volumes, of which it is estimated that about thirty were contemporary illuminated volumes.  Many volumes with his inscription of ownership survive in various libraries, notably an illustrated Froissart in four volumes.  Like many other major patrons, Anthony has had an unknown illuminator he commissioned named for him – the "Master of Anthony of Burgundy" was first named in 1921, and worked in Bruges in the 1460s and 1470s for many leading bibliophiles.

The young King Charles VIII of France legitimized Anthony in 1485 and awarded him the Order of Saint Michael. He died at Tournehem near Calais in 1504.

Arms

Notes

References

 Vaughan, Richard. Charles the Bold: The Last Valois Duke of Burgundy. Longman Group, London 1973.
 Vaughan, Richard. Philip the Good: The Apogee of Burgundy. Boydell & Brewer, London 2004.
 Philippe de Commynes. Memoires 1464–1474. Josephe Calmette, 1964.
 Olivier de la Marche. Memoires d'Olivier de la Marche. ed. H. Beaune & J. d'Arbaumont, Paris 1888

Nobility of the Burgundian Netherlands
House of Valois-Burgundy
1421 births
1504 deaths
Arts in the court of Philip the Good
Knights of the Golden Fleece
Philip the Good (Duke of Burgundy)
Book and manuscript collectors

Anthony, bastard of Burgundy


Françoise Gaillard is a French literary critic, philosopher and professor at University of Paris VII specializing in fin-de-siècle French literature, aesthetics and art and is a regular visiting professor at New York University.

Background

Françoise Gaillard is the author of various studies of French literature in its collective, political, and cultural framework. Gaillard is particularly interested in ideas of dogma and epistemology.

Gaillard has extensive proficiency in present-day artistic issues and is frequently a participant in debates and programs on French Culture. She has prepared a succession of debates on literature and philosophy at the Centre Georges Pompidou, collaborated for many years in the reviews La Quinzaine Littéraire and Canal (a magazine of contemporary art) and contributed to Le Monde des débats. She is a regular contributor to the seminars organized as Cerisy-la-Salle and serves on the editorial board of Romantisme, Etudes françaises, Esprit, Cahiers de médiologie, and Crises. She is a member of several research teams at the CNRS.

Publications
Diana Crash Éditions Descartes
La Modernité en questions Editions du Cerf
Littérature et médecine ou les pouvoirs du récit (co-auteur) Editions du Cerf
La Modernité en questions - De Richard Rorty à Jürgen Habermas (co-auteur) Editions du Cerf
Autoportrait sur fond de paysage americain MLN - Volume 119, Number 4, September 2004 (French Issue), pp. 637–643 The Johns Hopkins University Press

See also
 Literary criticism

References

Living people
Academic staff of the University of Paris
French art critics
French women art critics
French women academics
French women philosophers
Postmodernists
French art curators
French literary critics
French women literary critics
Continental philosophers
20th-century French philosophers
21st-century French philosophers
21st-century French writers
20th-century French women writers
21st-century French women writers
Year of birth missing (living people)

Françoise Gaillard


Trevor Slattery is a fictional character portrayed by Ben Kingsley in the Marvel Cinematic Universe (MCU). An actor hired to portray the legendary terrorist leader of the Ten Rings dubbed "the Mandarin", he first appeared in the film Iron Man 3 (2013) and reprised the role in the Marvel One-Shot All Hail the King (2014) and in the film Shang-Chi and the Legend of the Ten Rings (2021), which features the real leader of the Ten Rings, Wenwu. He will also appear in the upcoming Wonder Man series. General response to the character was mixed, with many comic fans criticizing the character and how his reveal affected the film's Mandarin portrayal, while others defended the twist by noting its social commentary and how it avoided the racist caricature of the comics' Mandarin.

Fictional character biography

Posing as the Mandarin

Slattery is a washed-up, drug-addicted actor hired by Aldrich Killian and the think tank Advanced Idea Mechanics (AIM) to portray the Mandarin, a persona influenced by many modern terrorists and named after a supposed legendary Chinese title. Slattery stars in propaganda videos that are broadcast to the world as a cover for AIM's explosive Extremis experiments. Slattery lives oblivious to the true meaning of his actions, surrounded by wealth and drugs provided by AIM, until he is discovered by Tony Stark. Slattery is arrested following Stark's defeat of Killian, but was pleased by the publicity he received as he was arrested.

Incarceration

In Seagate Prison, Slattery lives luxuriously, with his own personal "butler" and adoring fans among the other inmates, until he is broken out by Jackson Norriss, a Ten Rings terrorist posing as a documentary filmmaker, who explains that the real "Mandarin" is angered with Slattery's use of the title, and wishes to take it back.

Helping Shang-Chi

Following the events of All Hail the King, Slattery was sentenced to death by the Ten Rings but Xu Wenwu, the real leader of the Ten Rings, made Slattery his "court jester" within his compound after Slattery entertained him with his Shakespeare monologues. While imprisoned, Slattery becomes sober and more refined, and befriends a captured hundun that he names Morris. Some time later after the Blip took place, Slattery escapes the compound with the help of Wenwu's children Shang-Chi and Xialing as well as Shang-Chi's friend Katy, and travels with them to Morris' home, Ta Lo. Slattery helps defend the mystical village from the Ten Rings and later the forces of the Dweller-in-Darkness. After the Dweller's defeat, Slattery and Morris are present among the Ta Lo warriors at the funeral ceremony for those who were lost in the battle.

Concept and creation

While writing the screenplay for Iron Man 3, Shane Black and Drew Pearce wanted to thematically reflect "the idea for Tony [Stark] of false faces and the idea of the dual personality of Tony as an out superhero who is basically using his self-definition through the false face of Iron Man." Pearce pitched, "what if the Mandarin is an actor?" to Black, and the character was developed from there. Ben Kingsley entered negotiations for the role in April 2012, and had joined the cast of Iron Man 3 by September, when he stated, "Quite soon I'll be with everybody and we'll be discussing the look and the feel and the direction of the character. It's very early days yet, but I'm so thrilled to be on board."

The idea for a Marvel One-Shot centered on Slattery was conceived on the Iron Man 3 set by Pearce and producer Stephen Broussard. Marvel Studios and consultant Joss Whedon were positive about the short, reliant on Kingsley's involvement. In October 2013, Kingsley said he was working on a secret project with Marvel involving "many members of the crew that were involved in Iron Man 3." This was later revealed to be the short, written and directed by Pearce. Though some of the dialogue is written in response to critics of Iron Man 3s Mandarin portrayal, the story was written simply as an extension of the Ten Rings and Mandarin storyline featured throughout the Iron Man films. Pearce wrote the short to be ambiguous enough that the storyline could be further explored in future films or television series.

Characterization
For his performance as Slattery as the Mandarin, Kingsley "wanted a voice that would disconcert a Western audience. I wanted a voice that would sound far more homegrown and familiar—a familiarity like a teacher's voice or a preacher's voice. The rhythms and tones of an earnest, almost benign, teacher—trying to educate people for their own good." Black explained that part of altering the character from the comics was to avoid the Fu Manchu stereotype, and instead say that he "draws a cloak around him of Chinese symbols and dragons because it represents his obsessions with Sun Tzu in various ancient arts of warfare that he studied." The videos where the Mandarin gives historical background to the "attacks" show how he was created by "a think tank of people trying to create a modern terrorist", and so "represents every terrorist in a way," from South American insurgency tactics to the videos of Osama bin Laden. Colonel Kurtz from Apocalypse Now was also an influence for the Mandarin.

Reception
The reveal of Trevor Slattery in Iron Man 3, after only his terrorist Mandarin persona had been marketed, was met with mixed responses, as many fans of the comics opposed the changes made to the original character. Matt Singer of Business Insider defended the twist, saying, "They are not upset with the movie because it's bad—that would be a legitimate complaint—they're upset because it's good, but not in the same way that the original comic books were good." Singer felt that the film "rather brilliantly evades that minefield [of the comics' racist caricature] by using it as the fuel for satire; revealing the Kingsley Mandarin's mish-mosh of Orientalist imagery as a construction designed to play into ignorant people's fears. Black suggests we should be far more worried about the well-dressed, amoral CEO than the vaguely defined "Other" of so many bad pieces of pop culture....Part of what I liked about Iron Man 3 was that it did something different. Where some readers saw a slap in the face, I saw a refreshing change."

Devin Faraci at Birth.Movies.Death. found the character more "satisfying" than a more faithful version of the character could have been, stating, "the reveal of the truth behind The Mandarin would be worthless if it was handled poorly. Thankfully Black has cast Sir Ben Kingsley in the role, and he demolishes the part. As The Mandarin he's a heart of darkness, a stylized amalgamation of four decades' worth of demagogues and terrorists. As Trevor Slattery ... he's a comic dream, a dissolute mess into which Kingsley just hilariously collapses. It's a brilliant performance". Joey Esposito, writing for IGN, was "totally shocked" by the fan backlash to the character, feeling that the update was an improvement by avoiding "the traditional portrayal of the character[, that] being the perpetuation of a stereotype that has no place in modern society." Esposito thought that even the film's initial depiction of the Mandarin was "ridiculous and silly", and that the Slattery reveal "redeemed" that part of the film for him.

In response to the fan controversy, Pearce said, "I'm unbelievably proud of what we did, and also the fact that we actually snuck a surprise into a big summer movie, which is, on a logistical level alone, really hard to do, now. I was surprised at the small but vocal group's venom about [the character change], but...I could see how that surprise might be a bit of a shock. And I'm sorry that it pissed people off, but I'm also like, it's kind of our job to push the boundaries and surprise and hopefully delight." Black, also responding to the controversy, said, "What was of use about the Mandarin's portrayal in this movie, to me, is that it offers up a way that you can sort of show how people are complicit in being frightened ... hopefully, by the end you're like, 'Yeah, we were really frightened of the Mandarin, but in the end he really wasn't that bad after all.' In fact, the whole thing was just a product of this anonymous, behind-the-scenes guy" rather than the "available and obvious target", "a message that's more interesting for the modern world".

Reviewing All Hail the King, Cliff Wheatley, also at IGN, described the short as "a return to the loveable personality of the hapless Trevor ... that should satisfy both lovers and haters" of the character. He added that "Kingsley once again shines in the role of Slattery, aloof and ignorant, but more than happy to slide back into Mandarin mode if it will please his adoring fans." Faraci felt that the character "was used the perfect amount in Iron Man Three, and giving him more screen time here, in a side project, feels the right way to return to him. Kingsley is having a blast, delivering plenty of wonderful jokes and sinking right into the clueless, egocentric character who represents all of our worst stereotypes of actors."

See also
Characters of the Marvel Cinematic Universe

References

External links

Fictional actors
Fictional drug addicts
Fictional English people
Fictional impostors
Fictional people from Liverpool
Fictional jesters
Fictional characters from the 21st century
Fictional prisoners and detainees in the United States
Film characters introduced in 2013
Iron Man characters
Marvel Cinematic Universe original characters
Male film villains
Race-related controversies in film
Iron Man (film series)
Shang-Chi and the Legend of the Ten Rings

Trevor Slattery


Fans are a device used for cooling themselves down when they feel hot, especially:
 A machine using an electric motor to rotate vanes in order to move air for cooling.
 A tool whose shape is usually long triangle or semicircle is made of feathers, leaves, paper, cloth, etc. people usually wave it lightly in a hand to create a cooling current of air.

Types of fans
Table Fans: small size, appropriate for personal space, cheap price, economical cooling
Pedestal Fans: height can be changed, provide powerful air
Window Fans: save space, bring in fresh air
Wall Mount Fans: save space, offer more air, suit for industrial environment
Floor Fans: offer more air, save space, suit for offices and warehouses
Tower Fans: small space, vertical shape, quiet
Ceiling Fans: on the ceiling, have a lot of styles to match room's decoration
Box Fans: flexible, suit for various need of rooms
Misting Fans: suit for outside areas, has mist to increase cooling for hot days
Industrial Fans and Blowers: made of durable metal or steel
Decorative Fans: has a lot of different styles
Bathroom Exhaust Fans: used in bathroom, prevent from excess moisture
Bladeless fans have no visible blades. They are not actually bladeless, the blades are hidden in the base of the fan.

Origin of fans
The fans making history are at least 3000 years, and the earliest fans can date from 3000 BC according to the record. Fans were first made in China. The first European folding fans were brought into Europe by businessman and religious orders from China, and they are considered as a status symbol in Europe then.

References

Machines
HVAC
Home appliances

Fan (machine)


Carmyle (; ) is a suburb in the east end of Glasgow, Scotland, directly north of the River Clyde. It is in an isolated location separated from the main urban area of the city and has the characteristics of a semi-rural village. Administratively, Carmyle falls under the Shettleston ward of Glasgow City Council.

History

Carmyle as a place name, originally appears as a gift of the lands by Herbert, the Bishop of Glasgow (1147–1164) to the Cistercian Abbey of Neubotle
(Newbattle, in Midlothian). This abbey had been established a few years previously by David I, whose mother, the saintly Margaret, Queen of Scotland and wife of king Malcolm III Ceanmore, had done so much to sow the seeds of Christianity in early Scotland.

The name Carmyle is derived from Cumbric and translates as "bare town". The reason for this may not be too difficult to find. Originally, most of the land north of Carmyle and Tollcross was forest and brushwood, giving excellent cover for wild animals, but the strips of land alongside the river banks were very rich for cultivating. Therefore, the lands in and around Carmyle were probably cleared at an early date, so as to give room for successful agriculture. "Bare town" would be quite appropriate in the circumstances. The village has within it a residence of the Verona Fathers, in the property once known as Carmyle House.

Following on its becoming an attribute of the church through Bishop Herbert, the district was confirmed to the monks from time to time by succeeding kings and popes. A note appended to the transcript of a papal bull, dated 1263, shows that the monks had ceased to be owners, for the time being. How the change occurred is explained in a charter granted by John Cheyam, Bishop of Glasgow, on 11 June 1268. It appears that the bishop had, with his own money and with the help of Sir Reginald of Irewyn, Archdeacon of Glasgow, purchased, or redeemed, the land of Kermil. Being zealous for the increase of divine service in Glasgow Cathedral, he dedicated the property (except the new mill which he had erected on the water of the Clyde) for sustenance of three chaplains or priests, to celebrate divine service in the cathedral for the souls of the predecessors and successors of Archdeacon Reginald. Bishop John's pious arrangement, however, seems to have been disregarded by Robert Wishart, the succeeding bishop. His interference led the dean and chapter to appeal to the Pope in 1275, for redress. The bishops of Dunblane and Argyle were commanded by the Pope to investigate the matter, but the outcome was never documented.

The district and village were known by various names, including Carmyld, Karmyle, Kermil, Neddyr Carmyle, Overe Carmyle and Wester Carmyled. The name Hutchesoune was applied to the district called Nether Carmyle, having been added in or about the year 1579, to the lands now owned by Thomas Hutcheson. His two sons were the founders of the hospital and school in Glasgow, bearing their name.

Location
Due to its physical isolation from the main built-up areas of Glasgow, Carmyle has something of a rural village character as opposed to a neighbourhood in a city. The River Clyde runs directly to the south, opposite the Westburn neighbourhood of Cambuslang (South Lanarkshire) – the banks were previously connected for pedestrians by the Westburn Viaduct, a disused rail bridge, but that has now been blocked off. The Scottish Fire and Rescue Service National Training Centre (2013) and Clydesmill Community Fire Station (2011) are also on the southern bank of the river, on the site of the large Clydesmill Power Station which was present for most of the 20th century.

To the north, the closest parts of Glasgow (on the other side of railway lines and the M74 motorway) are Auchenshuggle, Foxley and Mount Vernon. There is a large industrial estate to the west of Carmyle (built on the site of the Clyde Iron Works, in operation from the late 18th to late 20th century).

Land to the east at Kenmuir is undeveloped, some being abandoned farmland and coal workings; the farm was known for its unconventional owner during the latter 20th century who had the farmhouse extended, but it was abandoned to become ruined a few yards south of the motorway after the owner lost a court case in relation to its construction. In the 2010s, plans were outlined for much of this land to be developed for housing as a 'Community Growth Area'.

Transport

Carmyle railway station which opened in August 1866, closed in 1964 but then re-opened again in 1993, is on the Whifflet Line. It is an unstaffed, 2-platform halt. Trains run to Glasgow Central and  from Westbound Platform 1, and to , , ,  and  from Eastbound Platform 2. The service is operated by ScotRail.

The village also has bus services to Glasgow city centre, The Forge Shopping Centre (Parkhead) and Cambuslang, although these are not among the main routes in the region.

The village is also close to the M74 motorway giving easy access to Scotland's central belt, the Scottish Borders and beyond. Construction on the extension project extending the M74 from Carmyle to Glasgow City Centre began in May 2008 and was completed in 2011.

Places of worship

Carmyle Church
The current Carmyle Church of Scotland situated in Carmyle Avenue  was built in 1907, costing an estimated £2,500. The style is Scottish baronial revival, mainly in imitation rubble work, with a machicolated belltower featuring the eccentricity of an onion dome for a belfry (actually a helmet dome). The Church was formally opened with a dedication service held on Thursday 7 March 1907, and performed by the Rev. Alex White, D.D., of St Georges, Edinburgh. As well as weekly services the church is used by the local community for Brownies, Mother and Toddler groups and a regular thrift shop. Carmyle Church is a linked charge with Kenmuir Mount Vernon Church of Scotland on London Road, with the one minister serving both congregations. Both Carmyle and Kenmuir are also linked via a parish grouping with Sandyhills Church of Scotland. Services are held at Carmyle Church every Sunday at 12:00pm.

St Joachim's RC Church

Like so many other areas in the west of Scotland, the Reformation and foundation of the Protestant Reformed Kirk saw the almost complete removal of the Catholic faith from Carmyle and the land transferred into secular hands. It was not until 1829 and the Roman Catholic Relief Act 1829 that punitive laws against Catholicism were relaxed and the old Church begin to re-establish itself in Scotland. There had been an influx of Catholics from the Highlands as well as from Ireland during the progress of the Industrial Revolution and this was reflected in the growing population of Carmyle. However, it was not until the mid-20th century that numbers increased to the extent that the area warranted provision independent of St Joseph's Tollcross parish, of which it had until then formed a part.

From March 1954, the priests of St Joseph's used the local Welfare Hall to provide services to the Catholics of Carmyle, with the parish being established under the patronage of St. Joachim in July.

Carmyle Mains Steading farm on River Road was obtained and from a state of dereliction was transformed into a Chapel Hall over a 10-month period to June 1955 by the local folk. Progress continued apace and a new church (designed by Coia) was built on an elevated piece of land at the end of Inzievar Terrace, opening in September, 1957 – the present St Joachim's. The parish is located within the Glasgow Archdiocese, although the village itself was not incorporated into the city until 1975 with the revision of local government boundaries.

Primary schools

Carmyle Primary School achieved small notoriety in the mid-1970s when it was rebuilt in a flying saucer/open plan design, a rarity in Scotland at the time. The school was subsequently rebuilt as a modern open-plan building after its demolition in 1993 following a fire.

St Joachim's Primary School is affiliated with the Catholic Church of the same name. It, too, was built in the same flying saucer design as Carmyle Primary (as was the since-rebuilt James Aiton Primary in Cambuslang), to a design by Edward Allan. St Joachim's Primary was built in 1975, but it also suffered a fire, necessitating its demolition. It was rebuilt to a new design in the early 1980s.

Leisure

Carmyle has one public house and two bowling greens. The Auld Boat Hoose, or "bottom shop" in River Road, opposite the spot where a boat would ferry people across the Clyde from the Cambuslang side. The former Auld Hoose, or "tap shop", round the corner, a few hundred yards up Carmyle Avenue, has since closed, been demolished, and its site been reoccupied by housing.

Carmyle Bowling Club is situated one hundred yards from the "bottom shop" and has been a member of the Glasgow and Scottish Bowling Associations since the 1960s. Foxley Bowling Club in Carmyle Avenue was instituted in 1914, taking its name from the local estate called Foxley. Several residents of Carmyle are members and a friendly rivalry exists between the two clubs.

Walter Smith
Walter Smith, although born in Lanark, grew up in the Gardenside area of Carmyle. He went on to become one of the most successful managers in the history of Rangers F.C. across two spells in charge, and also managed the Scotland national football team.

Clydeford Bridge

Built in 1976, the Clydeford Bridge carries vehicles and pedestrians over the Clyde on the A763 road towards an industrial suburb on the site of the Clyde Iron Works, and towards the M74 motorway and A74 road. The bridge is located to the north-east of Cambuslang and the south-west of Carmyle. Its name derives from Clydeford Road which runs north from Cambuslang Main Street to the river, which was itself named after an ancient ford across the water at a nearby point. It was built to replace the Cambuslang Bridge (built 1892) located to the west - that bridge has never been demolished although it is closed to traffic.

On the south side of the Clydeford bridge at the Clyde Walkway and National Cycle Route 75 is a metallic wire sculpture of a wading bird created in 1998 by noted sculptor Andy Scott. It is known as the Carmyle Heron (although it is actually on the Cambuslang side of the river).

References

External links

Carmyle at Gazetteer for Scotland

Areas of Glasgow
Villages in Glasgow (council area)

Carmyle