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One of the things being online has given me, is an appreciation of the wonders that surrounded me as I was growing up, but was ignorant of. Such a shame then that I only get to see bits and pieces when we go back to visit my Mother, of like this weekend, when I returned home for a school reunion.
Fritton is a small village on the A143 between Yarmouth and Beccles, and we used to go as we liked the local pub, The Decoy. It was run by an ex-RAF dentist, Eric. Nice bloke, hope he and his wife are still OK.
Looking through my friend's website on Suffolk churches last week, I came across the entry for Fritton, and I was intrigued: so, the first stop out of Lowestoft was Fritton.
Set down a quiet country lane, a simple round-towered church, but then like so many churches, the exterior does not hint at the delights and wonders inside.
I thought the round chancel similar to Wissington, but inside the chancel is revealed as Norman and many-arched. But let Simon describe it:
---------------------------------------------------
Norfolk now has two Frittons, but this one used to be in Suffolk. Here we are out in the wilds of the Lothingland Peninsula, and in 1974 the border was moved a few miles south so that Great Yarmouth's dreary suburbia could all be taken into Norfolk. Unfortunately for Suffolk, the new border line was taken down to Fritton Lakes, putting this little jewel of a church and its pretty village into the northern county.
Perhaps it was compensation of a kind for also having to take on the awful town of Hopton to the east. In this case, Suffolk's loss was very much Norfolk's gain, for this is that rare thing in East Anglia, a Norman church with an apse. They are thin on the ground in the region, and the three best are now all within a few miles on the same side of the border. Hales and Heckingham are on the far bank of the Waveney; St Edmund is similarly round-towered and thatched, and if it is not quite as pretty as its two cousins, it is at least as interesting, and perhaps even more of a treasure house than they are.
There is a little trapdoor on the south side of the chancel, the purpose of which is not immediately clear. Inevitably in this traditionally lawless area not far from the sea, it has become known as the Smugglers' Loft. The churches of this area are all in the Norwich Diocese, even the Suffolk ones, and while the churches near to Yarmouth and Lowestoft have a reputation for being kept locked, Fritton St Edmund is, thankfully, open everyday, and you step into a pleasantly Victorianised rustic interior. The view to the east is unusual, with the little, low chancel hemmed in up one corner behind a screen which doesn't really seem to fit, and the royal arms high above on top of the eastern wall of the 14th Century rebuilt nave. When the nave was widened, the original north wall was retained and the other wall rebuilt about three metres further south, thus the curious juxtaposition between nave and chancel. In the splay of a window on this south side the rebuilders painted an image of a Saint, possibly St John the Baptist holding an agnus dei, while on the north wall opposite the south doorway is a massive St Christopher of about the same date. Otherwise, the nave is rather austere, the recut square font at the west end lending a note of gravitas.
This plainness and simplicity offset the fabulous jewel-like interior of the chancel, which you step down into as if into a quite different church. It is a remarkable survival. The tunnel-vaulting is an extraordinary thing to find. The trapdoor outside lets into the space above it, but more interestingly vaulting of this kind is often associated with there having been a tower above. Not only the vaulting of the apse has survived, but in 1967 a sequence of wall-paintings depicting the martyrdom of St Edmund were uncovered in the eastern end of the apse. It is one of the most complete sequences of the subject in England. The Saint himself appears crowned and shot through with arrows in the central panel, and other panels depict Danish bowmen, possibly St Peter and a donor. There is a little panel of Victorian glass depicting St Edmund at the centre, a happy accident because they could not have known about the wall paintings.
The chancel windows are furnished with some excellent early 20th century glass depicting a sequence of East Anglian Saints. They include St Walstan, St Olaf, St William of Norwich, St Felix, Fursey, St Wendreda, St Etheldreda and the more international seafaring Saint, St Nicholas. It is a perfect setting for them.
The screen has obviously been restored, perhaps more than once, but it almost certainly dates from the time that the nave was widened. There is said to be another which is almost identical, only better, in the now-closed church at Belton a few miles off, where it awaits an uncertain fate. No such fears here; I compared St Edmund with the churches of Hales and Heckingham near the start of this piece, but it is worth adding that this is the only one of those three apsed Norman churches which has not been declared redundant, and is still home to an Anglican faith community.
Arthur Mee, in his 1940s Kings England: Suffolk, waxes so lyrically about Fritton that you might be forgiven for thinking that he is actually writing a spoof, or a parody of himself. Here is heart's delight, he begins, for painter, poet and naturalist; great waters, spreading woodland, nursery of multitudes of water-fowl, and nightingales which sing in chorus the livelong day and night of their minstrel season. Mee also recalls the inconsequential but fascinating detail from the registers that on the 17th day of August 1816, Hannah Freeman did penance in the church for defaming the character of Mary Hanham, spinster. There is a good story behind that, no doubt.
Today, most visitors to this parish are here on holiday, because around the great Fritton Lake, which is the longest in East Anglia, spreads Fritton Country Park and its associated camping sites. Part of the lake is Fritton Decoy, a long, narrow stretch into which ducks were attracted to be shot in their hundreds by 19th century worthies. There is something pleasingly old-fashioned about the setting, as if the Famous Five might even now be in a tent nearby, awaiting an adventure.
Simon Knott, July 2008
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole monument is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Not far off, and from half a century earlier, a rather more cheerful brass inscription remembers that:
The corpse of John Pricks wife lyes heere
The pastor of this place
Fower moneths and one and thirty yeerr
With him she ran her race
And when some eightye yeres were past
Her soule shee did resigne
To her good god in August last
Yeeres thrice five hundredth ninety nine.
And yet, you notice, we never learn her name. Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
vijay news
BHOPAL/INDORE: Controversial godman Asaram Bapu was arrested by the Jodhpur police, 20 minutes past midnight. According to Times Now, the godman is now being taken to Rajasthan via Delhi.
The midnight swoop came hours after the Rajasthan police stopped his sermons late in the evening and whisked him away for interrogation.
SP Indore (East) OP Tripathi confirmed to TOI that Asaram, who is accused of sexually abusing a minor in Jodhpur, was taken out of the ashram in a white Tavera. The car carrying Asaram later reached Indore airport. According to Times Now, the godman is being taken to Rajasthan via Delhi. The 35-member Rajasthan police team is led by ACP Satish Jahangir.
The MP police slammed shut the ashram gates to avoid supporters' face-off with the Jodhpur cops. Thousands of Asaram supporters are locked inside the compound of the ashram as reports last came in. Barricades were put up outside Asaram's fortified ashram and the government rushed additional forces to Indore to avert a law and order problem. The situation at the ashram turned volatile with at least 400 more Asaram supporters trooping inside.
Earlier, the Jodhpur police blew the cover off Asaram Bapu, when they managed to slip into his fortified ashram in Indore through the rear, throwing thousands of devotees off-guard on Saturday. The policemen found Asaram holed up inside the ashram and in perfect health, punching holes into his son's statement to the media that the godman was unwell and being treated.
On Friday, Asaram indulged in high drama, missing a Delhi flight in the nick of time, then going missing and suddenly resurfacing in Indore. But the wily godman failed to fox the Jodhpur police, who managed to sneak into his impregnable ashram.
The Jodhpur police demanded Asaram's medical reports and forced him to be re-examined by accompanying doctors. The doctors found the guru fit for interrogation.
The 72-year-old religious preacher, who has been accused of sexually assaulting a 16-year-old schoolgirl who studied at Asaram's ashram in Madhya Pradesh's Chhindwara and stayed in a girls' hostel there.
The girl had made a complaint at a police station in Delhi on August 20 and the spiritual leader has since then denied the allegation.
Plea against godman for Sonia slur
Indore-based lawyer on Saturday filed a petition in a local court seeking action against controversial godman Asaram Bapu, who is accused of sexual abuse of a minor girl, for allegedly making unsavoury remarks against Congress president Sonia Gandhi and her son Rahul. Petitioner Shailendra Dwivedi said he has filed the application in the court of judicial magistrate first class Ajay Pendam who has fixed the date of hearing to Sept 19. Dwivedi said he wanted action against Asaram under sections 153 (a) (promoting religious hatred), 298 (uttering words, etc., with deliberate intent to wound religious feelings) and 500 (punishment for defamation) of Indian Penal Code (IPC). The advocate said he filed the petition on the basis of the statement made by Asaram insinuating Sonia Gandhi and Rahul Gandhi for his troubles
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole monument is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Not far off, and from half a century earlier, a rather more cheerful brass inscription remembers that:
The corpse of John Pricks wife lyes heere
The pastor of this place
Fower moneths and one and thirty yeerr
With him she ran her race
And when some eightye yeres were past
Her soule shee did resigne
To her good god in August last
Yeeres thrice five hundredth ninety nine.
And yet, you notice, we never learn her name. Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
There was never any doubt I would go to Rob's funeral. Rob was born just two weeks before me, and in our many meetings, we found we had so much in common.
A drive to Ipswich should be something like only two and a half hours, but with the Dartford Crossing that could balloon to four or more.
My choice was to leave early, soon after Jools left for work, or wait to near nine once rush hour was over. If I was up early, I'd leave early, I said.
Which is what happened.
So, after coffee and Jools leaving, I loaded my camera stuff in the car, not bothering to program in a destination, as I knew the route to Suffolk so well.
Checking the internet I found the M2 was closed, so that meant taking the M20, which I like as it runs beside HS2, although over the years, vegetation growth now hides most of it, and with Eurostar cutting services due to Brexit, you're lucky to see a train on the line now.
I had a phone loaded with podcasts, so time flew by, even if travelling through the endless roadworks at 50mph seemed to take forever.
Dartford was jammed. But we inched forward, until as the bridge came in sight, traffic moved smoothly, and I followed the traffic down into the east bore of the tunnel.
Another glorious morning for travel, the sun shone from a clear blue sky, even if traffic was heavy, but I had time, so not pressing on like I usually do, making the drive a pleasant one.
Up through Essex, where most other traffic turned off at Stanstead, then up to the A11 junction, with it being not yet nine, I had several hours to fill before the ceremony.
I stopped at Cambridge services for breakfast, then programmed the first church in: Gazeley, which is just in Suffolk on the border with Cambridgeshire.
I took the next junction off, took two further turnings brought be to the village, which is divided by one of the widest village streets I have ever seen.
It was five past nine: would the church be open?
I parked on the opposite side of the road, grabbed my bag and camera, limped over, passing a warden putting new notices in the parish notice board. We exchange good mornings, and I walk to the porch.
The inner door was unlocked, and the heavy door swung after turning the metal ring handle.
I had made a list of four churches from Simon's list of the top 60 Suffolk churches, picking those on or near my route to Ipswich and which piqued my interest.
Here, it was the reset mediaeval glass.
Needless to say, I had the church to myself, the centuries hanging heavy inside as sunlight flooded in filling the Chancel with warm golden light.
Windows had several devotional dials carved in the surrounding stone, and a huge and "stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast" which caught my eye.
A display in the Chancel was of the decoration of the wooden roof above where panels contained carved beats, some actual and some mythical.
I photographed them all.
I programmed in the next church, a 45 minute drive away just on the outskirts of Ipswich, or so I thought.
The A14 was plagued by roadworks, then most trunk roads and motorways are this time of year, but it was a fine summer morning, I was eating a chocolate bar as I drove, and I wasn't in a hurry.
I turned off at Claydon, and soon lost in a maze of narrow lanes, which brought be to a dog leg in the road, with St Mary nestling in a clearing.
I pulled up, got out and found the air full of birdsong, and was greeted by a friendly spaniel being taken for a walk from the hamlet which the church serves.
There was never any doubt that this would be open, so I went through the fine brick porch, pushed another heavy wooden door and entered the coolness of the church.
I decided to come here for the font, which as you can read below has quite the story: wounded by enemy action no less!
There seems to be a hagioscope (squint) in a window of the south wall, makes one think or an anchorite, but of this there is little evidence.
Samuel and Thomasina Sayer now reside high on the north wall of the Chancel, a stone skull between them, moved here too because of bomb damage in the last war.
I drove a few miles to the next church: Flowton.
Not so much a village as a house on a crossroads. And the church.
Nothing so grand as a formal board outside, just a handwritten sign say "welcome to Flowton church". Again, I had little doubt it would be open.
And it was.
The lychgate still stands, but a fence around the churchyard is good, so serves little practical purpose, other than to be there and hold the signs for the church and forthcoming services.
Inside it is simple: octagonal font with the floor being of brick, so as rustic as can be.
I did read Simon's account (below) when back outside, so went back in to record the tomb of Captain William Boggas and his family, even if part of the stone is hidden by pews now.
I had said to myself, that if I saw signs for another church, I might find time to visit. And so it was with Aldham, I saw the sign pointing down a narrow lane, so I turned and went to investigate.
First it looked like the road ended in a farmyard, but then I saw the flint round tower of the church behind, so followed the lane to the church gate.
There was a large welcoming sign stating, proudly, that the church is always open.
St Mary stands on a mound overlooking a shallow valley, water stand, or runs slowly, in the bottom, and it really is a fine, fine location for a church.
I pushed through the gate and went up the path to the south porch, where the door swung open once again.
The coolness within enveloped me.
An ancient font at the west end was framed by a brick-lined arch, even to my untrained eyes, I knew this was unusual.
There were some carved bench ends, some nice fairly modern glass, but the simplicity of the small church made for a very pleasant whole.
I no longer watch TV much, so was unaware of the view and indeed church being used in the TV show, The Detectorists.
One of Suffolk's hidden treasures, for sure.
I had selected the list of churches to visit from Simon's list of 60 best Suffolk churches, choosing the ones that seemed near to Ipswich.
I had one more on my list, one a little bit out of the way, but I thought I had time, so set off for deepest, darkest Suffolk: Kettlebaston.
The trip took me past my old stamping grounds of Bildeston and Kersey, where I used to take Mum and Dad each Easter once I could drive, but once past Kersey, I still had twenty minutes to go.
Up the hill from Brent Eleigh into Kettlebaston, where the village was more of a dogleg in the road than anything else. I drove through slowly hoping the church would be obvious.
It wasn't.
It was playing hide and seek.
I programmed the church into the sat nav, and followed it back to the village, where beyond a small grassed area was a wall of a mature yew hedge, with the only way through a way so overgrown I had to stoop low to get through.
On the buttress at the south eastern corner of the Chancel, a painted panel showed the Coronation of the Queen of Heaven.
Clearly, this wasn't your normal parish church.
I am an atheist, its just the way I am, so these different "flavours" of Christianity do confuse me somewhat.
Even I knew when I walked in that this was a high church, high in the Anglo-Catholic tradition, with two altars either side of the Chancel Arch, the first such I think I have seen in a parish church.
I post these shots here and on a Churchcrawling website on Facebook, I might skip this one as it will draw lots of comments I think, not all positive.
I guess what saddens me is that they worship the same God, no? Is being right about how to do it that important? When wardens ask me what I think of their church, or should they put a glass door in instead of the ancient wooden currently, I say, it is a living church, your church, changes can be reversed if needed too. But it is your church, you have to live with it, it has to be suitable for all.
Despite all the above, there was much evidence of the ancient church: the font, paintings around a window among other features.
--------------------------------------------------
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior memorable, but most fascinating of all perhaps is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged late Norman font, and the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the 1880s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper. Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date. The sole monument is to Joan, Lady Jermyn, who died in 1649. Her memorial is understated, and its inscription, at the end of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Not far off, and from half a century earlier, a rather more cheerful brass inscription remembers that:
The corpse of John Pricks wife lyes heere
The pastor of this place
Fower moneths and one and thirty yeerr
With him she ran her race
And when some eightye yeres were past
Her soule shee did resigne
To her good god in August last
Yeeres thrice five hundredth ninety nine.
And yet, you notice, we never learn her name. Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
Simon Knott, October 2018
The GLAAD Media Awards at the Waldorf Astoria Hotel in New York City
The GLAAD Media Awards recognize and honor media for their fair, accurate and inclusive representations of the lesbian, gay, bisexual and transgender community and the issues that affect their lives.
GLAAD, the world's lesbian, gay, bisexual, and transgender (LGBT) media advocacy organization, honored Robert De Niro, Mariah Carey, and the best in film, television, and journalism at the 27th Annual GLAAD Media Awards at the Waldorf Astoria New York on Saturday May 14th 2016. Jennifer Lawrence, Aziz Ansari, Connie Britton, Diane Sawyer, Caitlyn Jenner, Tamron Hall, Noah Galvin, Andrew Rannells, Andreja Pejić, and Jason Biggs were among the special guests. Recording artists Alex Newell and Bebe Rexha, as well as the Tony Award-winning Broadway musical Fun Home performed at the event hosted by Emmy Award-winning actress Laverne Cox. The 27th Annual GLAAD Media Awards were presented by Delta Air Lines, Hilton, Ketel One Vodka, and Wells Fargo.
GLAAD Media Award recipients announced Saturday in New York. Additional awards were presented in Los Angeles at the Beverly Hilton on April 2.
Excellence in Media Award: Robert De Niro (presented by Jennifer Lawrence)
Ally Award: Mariah Carey (presented by Lee Daniels)
· Outstanding TV Journalism – Newsmagazine: “Bruce Jenner: The Interview" 20/20 (ABC) [accepted by: Diane Sawyer, Caitlyn Jenner, and David Sloan, senior executive producer]
· Outstanding TV Journalism Segment: "Interview with Jim Obergefell" Anderson Cooper 360 (CNN) [accepted by: U.S. Supreme Court plaintiff Jim Obergefell]
· Outstanding Magazine Overall Coverage: Cosmopolitan [accepted by: Laura Brounstein, special projects director]
· Outstanding Film – Limited Release: Tangerine (Magnolia Pictures)
· Outstanding Individual Episode: "The Prince of Nucleotides" Royal Pains (USA Network)
· Outstanding Digital Journalism – Multimedia: "Stopping HIV? The Truvada Revolution" Vice Reports (Vice.com)
· Outstanding Newspaper Article: "Cold Case: The Murders of Cosby and Jackson" by Dianna Wray (Houston Press)
· Outstanding Magazine Article: "Behind Brazil's Gay Pride Parades, a Struggle with Homophobic Violence" by Oscar Lopez (Newsweek)
· Outstanding Digital Journalism Article: "This Is What It’s Like To Be An LGBT Syrian Fleeing For Your Life" by J. Lester Feder (Buzzfeed.com)
SPANISH-LANGUAGE NOMINEES
· Outstanding Daytime Program Episode: "¿El marido de mi padre o yo?" Caso Cerrado (Telemundo)
· Outstanding TV Journalism – Newsmagazine: TIE: "Amor que rompe barreras" Un Nuevo Día (Telemundo) and "En cuerpo ajeno" Aquí y Ahora (Univision)
· Outstanding TV Journalism Segment: "Víctimas de abusos" Noticiero Univision (Univision)
· Outstanding Digital Journalism – Multimedia: "Campeones de la igualdad" (Univision.com)
GLAAD (formerly the Gay & Lesbian Alliance Against Defamation) is a U.S. non-governmental media monitoring organization founded by LGBT people in the media.
Motto - to promote understanding, increase acceptance, and advance equality.
Founded - 1985
Founder
Vito Russo
Jewelle Gomez
Lauren Hinds
GLAAD 2016 President and CEO Sarah Kate Ellis
GLAAD
104 W 29th St #4,
New York, NY 10001
USA
(212) 629-3322
Waldorf Astoria Hotel
301 Park Ave,
New York, NY 10022
USA
(212) 355-3000
Hashtag metadata tag
#GMA @glaad #glaadawards #GLAAD #GLAADMediaAwards #GLAADMedia #GLAADAwards #LGBT #GLBT #LGBTQ #GLBTQ #Lesbian #gay #gays #gaymen #gaywomen #bi #Bisexual #Trans #Transman #TransWoman #Transidentity #Transgender #Gender #GenderFluid #GenderIdentity #Queer #Media #TV #Television #Press #WaldorfAstoria #WaldorfAstoriaHotel #NY #NYC #NYS #NewYork #NewYorkCity #NewYorkState #USA #Equality #Pride #celebrity #fashion #famous #style #RedCarpet #RedCarpetEvent
Photo
New York City, Manhattan Island, New York State, USA The United States of America country, North America continent
May 14th 2016
The GLAAD Media Awards at the Waldorf Astoria Hotel in New York City
The GLAAD Media Awards recognize and honor media for their fair, accurate and inclusive representations of the lesbian, gay, bisexual and transgender community and the issues that affect their lives.
GLAAD, the world's lesbian, gay, bisexual, and transgender (LGBT) media advocacy organization, honored Robert De Niro, Mariah Carey, and the best in film, television, and journalism at the 27th Annual GLAAD Media Awards at the Waldorf Astoria New York on Saturday May 14th 2016. Jennifer Lawrence, Aziz Ansari, Connie Britton, Diane Sawyer, Caitlyn Jenner, Tamron Hall, Noah Galvin, Andrew Rannells, Andreja Pejić, and Jason Biggs were among the special guests. Recording artists Alex Newell and Bebe Rexha, as well as the Tony Award-winning Broadway musical Fun Home performed at the event hosted by Emmy Award-winning actress Laverne Cox. The 27th Annual GLAAD Media Awards were presented by Delta Air Lines, Hilton, Ketel One Vodka, and Wells Fargo.
GLAAD Media Award recipients announced Saturday in New York. Additional awards were presented in Los Angeles at the Beverly Hilton on April 2.
Excellence in Media Award: Robert De Niro (presented by Jennifer Lawrence)
Ally Award: Mariah Carey (presented by Lee Daniels)
· Outstanding TV Journalism – Newsmagazine: “Bruce Jenner: The Interview" 20/20 (ABC) [accepted by: Diane Sawyer, Caitlyn Jenner, and David Sloan, senior executive producer]
· Outstanding TV Journalism Segment: "Interview with Jim Obergefell" Anderson Cooper 360 (CNN) [accepted by: U.S. Supreme Court plaintiff Jim Obergefell]
· Outstanding Magazine Overall Coverage: Cosmopolitan [accepted by: Laura Brounstein, special projects director]
· Outstanding Film – Limited Release: Tangerine (Magnolia Pictures)
· Outstanding Individual Episode: "The Prince of Nucleotides" Royal Pains (USA Network)
· Outstanding Digital Journalism – Multimedia: "Stopping HIV? The Truvada Revolution" Vice Reports (Vice.com)
· Outstanding Newspaper Article: "Cold Case: The Murders of Cosby and Jackson" by Dianna Wray (Houston Press)
· Outstanding Magazine Article: "Behind Brazil's Gay Pride Parades, a Struggle with Homophobic Violence" by Oscar Lopez (Newsweek)
· Outstanding Digital Journalism Article: "This Is What It’s Like To Be An LGBT Syrian Fleeing For Your Life" by J. Lester Feder (Buzzfeed.com)
SPANISH-LANGUAGE NOMINEES
· Outstanding Daytime Program Episode: "¿El marido de mi padre o yo?" Caso Cerrado (Telemundo)
· Outstanding TV Journalism – Newsmagazine: TIE: "Amor que rompe barreras" Un Nuevo Día (Telemundo) and "En cuerpo ajeno" Aquí y Ahora (Univision)
· Outstanding TV Journalism Segment: "Víctimas de abusos" Noticiero Univision (Univision)
· Outstanding Digital Journalism – Multimedia: "Campeones de la igualdad" (Univision.com)
GLAAD (formerly the Gay & Lesbian Alliance Against Defamation) is a U.S. non-governmental media monitoring organization founded by LGBT people in the media.
Motto - to promote understanding, increase acceptance, and advance equality.
Founded - 1985
Founder
Vito Russo
Jewelle Gomez
Lauren Hinds
GLAAD 2016 President and CEO Sarah Kate Ellis
GLAAD
104 W 29th St #4,
New York, NY 10001
USA
(212) 629-3322
Waldorf Astoria Hotel
301 Park Ave,
New York, NY 10022
USA
(212) 355-3000
Hashtag metadata tag
#GMA @glaad #glaadawards #GLAAD #GLAADMediaAwards #GLAADMedia #GLAADAwards #LGBT #GLBT #LGBTQ #GLBTQ #Lesbian #gay #gays #gaymen #gaywomen #bi #Bisexual #Trans #Transman #TransWoman #Transidentity #Transgender #Gender #GenderFluid #GenderIdentity #Queer #Media #TV #Television #Press #WaldorfAstoria #WaldorfAstoriaHotel #NY #NYC #NYS #NewYork #NewYorkCity #NewYorkState #USA #Equality #Pride #celebrity #fashion #famous #style #RedCarpet #RedCarpetEvent
Photo
New York City, Manhattan Island, New York State, USA The United States of America country, North America continent
May 14th 2016
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
At the first public event organized by the Gay and Lesbian Alliance Against Defamation (GLAAD). Lindsy is holding Peter's press pass.
01. Moral Majority
02. Letter Bomb
03. Back Against The Wall
04. Question Authority
05. I Just Want Some Skank
06. Beverly Hills
07. Operation
08. Wild In The Streets
09. Red Tape
10. 86'd ( Good As Gone)
11. Meet The Press
12. Trapped
13. Murder The Disturbed
14. Deny Everything
15. What's Your Problem
16. Paid Vacation
17. Stars And Stripes
18. Behind The Door
19. Political Stu
20. Defamation Innuendo
21. Don't Care
22. Live Fast Die Young
23. Wasted
24. World Up My Ass
25. Leave Me Alone
The Original GLBT Expo Third Annual Video Lounge 2010
The 17th Original GLBT Expo
Jacob K. Javits Convention Center
655 West 34th Street
New York, NY 10001
(212) 216-2000
*********************2010 LINE UP INCLUDED*****************
Saturday 11:00 – 7:00 PM 2010
...11:00 Best in LGBT and our friends Music Videos including Kelly King, Levi Kreis, Rachael Sage,
12:00 George Lyter of ADD-TV music video block
1:00 Fifty years of Queer Cinema by Danforth Prince, of Blood Moon Productions
1:30 LGBT Historic Video – rare footage of NYC GLBT History curated by Randolfe Wicker
2:00 CampBlood.org's House of Horrors - Ever wonder what gays and horror movies have in common? Join the sickos behind the biggest gay horror movie site around.
2:30 David Kittredge, writer and director of the controversial thriller; "Pornography: A Thriller", opening at the Cinema Village on April 16
2 45 Rob Williams director of “Make the Yuletide Gay,” "Three-Day Weekend," and "Long Term Relationship"
3:00 George Lyter music video director and creator of ADD-TV with showcase Art and Activism w/guest speakers.
3:30 CampBlood.org's Slumber Party Massacre Join the nutsos behind the biggest gay horror movie website and their special guests for a slumber party with a serious body count. Bloodshed, beefcake and giveaways are just a few of the surprises in store at this party.
4:00 Under the Pink Carpet with Lovari - Meet the on air personalities from the gay-themed television entertainment news series that airs on WNYE / WNYC TV Channel 25, incl special guest Singer Lovari
4:30 Yozmit a special guest exposing Transgender discrimination in the job market. Yozmit has been in The Daily News, The New York Times and generating alot of press as she is part of the group that has filed a complaint with the state attorney general's office having proved city's human rights law were violated citing J. Crew as one of the offenders. Yozmit is also a performance artists and we will celebrate her work at the expo.
www.nydailynews.com/news/2010/03/14/2010-03-14_report_say...
4:45 Lavender Hip Hop, with Soce the Elemental Wizard and Chic & Sassy America's Top Drag Queen rappers
5:00 Ryan Janek Wolowski of MTV Networks interviews Main Stage Performers
6:00 - 7:00 Best in LGBT and our friends Music Videos incl Vanessa Conde, Beth Sacks, Neon Glitter Bliss, Salme Dahlstrom, amberRose Marie
**********************************************************
Sunday 12-6 2010
12:00 Best in LGBT and our friends Music Videos incl, Jason Antone, Brian Kent, LaVonna Harris, Noa Tylo
1:00 Appolonia Cruz from Fruta Extrana TV which is now FX GAY TV
1:15 Khalid Rivera recording artist who went to #1 Music Video on Logo’s Click List
1:30 GLAAD The Gay & Lesbian Alliance Against Defamation special guest Anu Singh
1:45 Samara Riviera from Vivalariviera.com has been seen on ABC and Telemundo Television, Samara has also produced footage for A&E Television Networks Biography series and has written for both Latino Boys and Adelante Magazine. Special guest will be Sahara Davenport from season two of RuPaul's Drag Race as seen on the MTV Networks channel Logo Television.
2:00 Rob Williams director of the award winning “Make the Yuletide Gay” now out on DVD
2:15 David Kittredge writer and director of the controversial thriller; "Pornography: A Thriller", opening at the Cinema Village on April 16
2:30 Lady Gaga - Live from The National Equality March
3:30 Ryan Janek Wolowski presents "Fatima's First Lady" comedy short starring R. Sky Palkowitz The Delusional Diva.
4:00 - 6:00 Best in LGBT and our friends Music Videos incl Lori Michaels, Athena Reich, Jamisin Lee (dancer), Peppermint, Josh Zuckerman, and interviews with main stage performers.
***********
Photo
New York City USA
03-20-2010
03-21-2010
Restrictions on freedom of expression in South Sudan are having a “chilling effect” and “further shrinking the space for debate and dissent” in the conflict-affected country, according to a new UN report.
The report finds that genuine reconciliation and lasting peace will only be achieved if the people of the east African nation are free and safe to express their opinions.
“It is vital that the voices of all the people of South Sudan are heard so that genuine, inclusive and durable peace can be achieved,” said the Special Representative of the Secretary-General and Head of the UN Mission in South Sudan, David Shearer. “All parties to the conflict must respect people’s right to freedom of expression regardless of their ethnicity, beliefs or political views.”
Co-authored by UNMISS and the UN Human Rights Office, the Right to Freedom of Opinion and Expression in South Sudan identifies 60 verified incidents which violate the legitimate right to freedom of expression of 102 victims, including 17 women, in the period from July 2016 to December 2017.
Incidents include the killing of two people, the arbitrary arrest and detention of 58 others, 16 people dismissed from their jobs, the closure or suspension of three media houses, censorship of newspaper articles, and the blocking of websites. Those targeted were seen to be critical of the Government, tarnishing the country’s reputation, or dealing with issues deemed sensitive.
Journalists are often not free to cover stories in South Sudan, particularly in relation to the conflict that has raged across the country for almost five years. They regularly experience censorship, harassment, and threats to their life.
“This is why it’s important, first of all, to have the ceasefire because when you are in a situation of insecurity, when people are fighting on a daily basis, nobody will be able to freely share their views, including journalists who will be afraid to raise questions or publish their stories,” said UNMISS Human Rights Director, Eugene Nindorera.
The report found that Government security forces were responsible for two-thirds of the verified cases. It stated that the National Security Service’s broad powers of surveillance, arrest and detention, including the embedding of officers in some newspaper printing houses, had led to a growing climate of self-censorship.
There are also ongoing incidents of hate speech as well as examples of allegations of hate speech being used as an excuse to censor free speech.
“Unfortunately hate speech is a reality in South Sudan. Inflammatory language continues to target individuals and communities based on their ethnicity, perceived beliefs or political views,” said Eugene Nindorera. “But Government institutions and actors have also often invoked hate speech as the basis for imposing restrictions such as censorship of newspaper articles critical of the Government that did not appear to meet the threshold of incitement to violence, hostility or discrimination.”
The report acknowledges efforts by the Government, civil society, and other stakeholders to promote an inclusive and safe environment for freedom of expression and democratic dialogue, including the release of political activists and journalists from prolonged and arbitrary detention.
After five years of ongoing conflict in South Sudan, reconciliation and peace processes are underway internally and locally. Given the importance of these initiatives, it is vital that civil society actors, journalists and others can operate freely.
“We accept that these are extraordinary circumstances in South Sudan but, at the same time, if we are looking to foster peace and the ability for people to be involved in a free and democratic society then freedom of expression must be at the cornerstone of that,” said David Shearer.
The UN High Commissioner for Human Rights, Zeid Ra’ad Al Hussein said that South Sudan’s conflict, with widespread human rights violations and abuses committed by all parties, had inflicted untold suffering on millions.
“Freedom of opinion and expression are not luxuries but essential to bring about peace and development, and to build a resilient and participative society,” he said.
The report makes a number of recommendations, including:
•Amending legislation to decriminalize defamation and ensure that powers given to security forces do not infringe on the legitimate right to freedom of expression;
•Ensuring freedom of expression violations are promptly investigated and prosecuted;
•Strengthening mechanisms to combat hate speech;
•Supporting the training of journalists and state agencies;
•Ensuring the Media Authority is fully operational, independent and adequately resourced.
Photo: UNMISS / Eric Kanalstein
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole memorial is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole monument is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Not far off, and from half a century earlier, a rather more cheerful brass inscription remembers that:
The corpse of John Pricks wife lyes heere
The pastor of this place
Fower moneths and one and thirty yeerr
With him she ran her race
And when some eightye yeres were past
Her soule shee did resigne
To her good god in August last
Yeeres thrice five hundredth ninety nine.
And yet, you notice, we never learn her name. Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole memorial is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole monument is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Not far off, and from half a century earlier, a rather more cheerful brass inscription remembers that:
The corpse of John Pricks wife lyes heere
The pastor of this place
Fower moneths and one and thirty yeerr
With him she ran her race
And when some eightye yeres were past
Her soule shee did resigne
To her good god in August last
Yeeres thrice five hundredth ninety nine.
And yet, you notice, we never learn her name. Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
Friends in hospital together. Landmine victims, Phnom Penh, Cambodia.
********************************
Please ask for permission before using any of my images, they are copyright © Tim Grant.
I usually don't expect a fee for private viewing, projects, school work, charity work, etc. Also if you wanted to use any images as a base for a private artwork or poster, I would love to see the final product (as long as it is legal and doesn't defame anyone).
Although I do need to charge for other professional, corporate or commercial uses, as I also have to make money to live. I can then supply a high resolution finished image which is sized to your needs.
For more information please contact me through FlickrMail.
Thanks .............. tim
********************************
The 'Bombies' were experimental air released ordnance which were dropped by the US in their millions on Laos during the Vietnam/US war. Twenty years later they still plague farmers and their children.
Phon Savann, Laos.
********************************
Please ask for permission before using any of my images, they are copyright © Tim Grant.
I usually don't expect a fee for private viewing, projects, school work, charity work, etc. Also if you wanted to use any images as a base for a private artwork or poster, I would love to see the final product (as long as it is legal and doesn't defame anyone).
Although I do need to charge for other professional, corporate or commercial uses, as I also have to make money to live. I can then supply a high resolution finished image which is sized to your needs.
For more information please contact me through FlickrMail.
Thanks .............. tim
********************************
The Original GLBT Expo Third Annual Video Lounge 2010
The 17th Original GLBT Expo
Jacob K. Javits Convention Center
655 West 34th Street
New York, NY 10001
(212) 216-2000
*********************2010 LINE UP INCLUDED*****************
Saturday 11:00 – 7:00 PM 2010
...11:00 Best in LGBT and our friends Music Videos including Kelly King, Levi Kreis, Rachael Sage,
12:00 George Lyter of ADD-TV music video block
1:00 Fifty years of Queer Cinema by Danforth Prince, of Blood Moon Productions
1:30 LGBT Historic Video – rare footage of NYC GLBT History curated by Randolfe Wicker
2:00 CampBlood.org's House of Horrors - Ever wonder what gays and horror movies have in common? Join the sickos behind the biggest gay horror movie site around.
2:30 David Kittredge, writer and director of the controversial thriller; "Pornography: A Thriller", opening at the Cinema Village on April 16
2 45 Rob Williams director of “Make the Yuletide Gay,” "Three-Day Weekend," and "Long Term Relationship"
3:00 George Lyter music video director and creator of ADD-TV with showcase Art and Activism w/guest speakers.
3:30 CampBlood.org's Slumber Party Massacre Join the nutsos behind the biggest gay horror movie website and their special guests for a slumber party with a serious body count. Bloodshed, beefcake and giveaways are just a few of the surprises in store at this party.
4:00 Under the Pink Carpet with Lovari - Meet the on air personalities from the gay-themed television entertainment news series that airs on WNYE / WNYC TV Channel 25, incl special guest Singer Lovari
4:30 Yozmit a special guest exposing Transgender discrimination in the job market. Yozmit has been in The Daily News, The New York Times and generating alot of press as she is part of the group that has filed a complaint with the state attorney general's office having proved city's human rights law were violated citing J. Crew as one of the offenders. Yozmit is also a performance artists and we will celebrate her work at the expo.
www.nydailynews.com/news/2010/03/14/2010-03-14_report_say...
4:45 Lavender Hip Hop, with Soce the Elemental Wizard and Chic & Sassy America's Top Drag Queen rappers
5:00 Ryan Janek Wolowski of MTV Networks interviews Main Stage Performers
6:00 - 7:00 Best in LGBT and our friends Music Videos incl Vanessa Conde, Beth Sacks, Neon Glitter Bliss, Salme Dahlstrom, amberRose Marie
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Sunday 12-6 2010
12:00 Best in LGBT and our friends Music Videos incl, Jason Antone, Brian Kent, LaVonna Harris, Noa Tylo
1:00 Appolonia Cruz from Fruta Extrana TV which is now FX GAY TV
1:15 Khalid Rivera recording artist who went to #1 Music Video on Logo’s Click List
1:30 GLAAD The Gay & Lesbian Alliance Against Defamation special guest Anu Singh
1:45 Samara Riviera from Vivalariviera.com has been seen on ABC and Telemundo Television, Samara has also produced footage for A&E Television Networks Biography series and has written for both Latino Boys and Adelante Magazine. Special guest will be Sahara Davenport from season two of RuPaul's Drag Race as seen on the MTV Networks channel Logo Television.
2:00 Rob Williams director of the award winning “Make the Yuletide Gay” now out on DVD
2:15 David Kittredge writer and director of the controversial thriller; "Pornography: A Thriller", opening at the Cinema Village on April 16
2:30 Lady Gaga - Live from The National Equality March
3:30 Ryan Janek Wolowski presents "Fatima's First Lady" comedy short starring R. Sky Palkowitz The Delusional Diva.
4:00 - 6:00 Best in LGBT and our friends Music Videos incl Lori Michaels, Athena Reich, Jamisin Lee (dancer), Peppermint, Josh Zuckerman, and interviews with main stage performers.
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Photo
New York City USA
03-20-2010
03-21-2010
One of the things being online has given me, is an appreciation of the wonders that surrounded me as I was growing up, but was ignorant of. Such a shame then that I only get to see bits and pieces when we go back to visit my Mother, of like this weekend, when I returned home for a school reunion.
Fritton is a small village on the A143 between Yarmouth and Beccles, and we used to go as we liked the local pub, The Decoy. It was run by an ex-RAF dentist, Eric. Nice bloke, hope he and his wife are still OK.
Looking through my friend's website on Suffolk churches last week, I came across the entry for Fritton, and I was intrigued: so, the first stop out of Lowestoft was Fritton.
Set down a quiet country lane, a simple round-towered church, but then like so many churches, the exterior does not hint at the delights and wonders inside.
I thought the round chancel similar to Wissington, but inside the chancel is revealed as Norman and many-arched. But let Simon describe it:
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Norfolk now has two Frittons, but this one used to be in Suffolk. Here we are out in the wilds of the Lothingland Peninsula, and in 1974 the border was moved a few miles south so that Great Yarmouth's dreary suburbia could all be taken into Norfolk. Unfortunately for Suffolk, the new border line was taken down to Fritton Lakes, putting this little jewel of a church and its pretty village into the northern county.
Perhaps it was compensation of a kind for also having to take on the awful town of Hopton to the east. In this case, Suffolk's loss was very much Norfolk's gain, for this is that rare thing in East Anglia, a Norman church with an apse. They are thin on the ground in the region, and the three best are now all within a few miles on the same side of the border. Hales and Heckingham are on the far bank of the Waveney; St Edmund is similarly round-towered and thatched, and if it is not quite as pretty as its two cousins, it is at least as interesting, and perhaps even more of a treasure house than they are.
There is a little trapdoor on the south side of the chancel, the purpose of which is not immediately clear. Inevitably in this traditionally lawless area not far from the sea, it has become known as the Smugglers' Loft. The churches of this area are all in the Norwich Diocese, even the Suffolk ones, and while the churches near to Yarmouth and Lowestoft have a reputation for being kept locked, Fritton St Edmund is, thankfully, open everyday, and you step into a pleasantly Victorianised rustic interior. The view to the east is unusual, with the little, low chancel hemmed in up one corner behind a screen which doesn't really seem to fit, and the royal arms high above on top of the eastern wall of the 14th Century rebuilt nave. When the nave was widened, the original north wall was retained and the other wall rebuilt about three metres further south, thus the curious juxtaposition between nave and chancel. In the splay of a window on this south side the rebuilders painted an image of a Saint, possibly St John the Baptist holding an agnus dei, while on the north wall opposite the south doorway is a massive St Christopher of about the same date. Otherwise, the nave is rather austere, the recut square font at the west end lending a note of gravitas.
This plainness and simplicity offset the fabulous jewel-like interior of the chancel, which you step down into as if into a quite different church. It is a remarkable survival. The tunnel-vaulting is an extraordinary thing to find. The trapdoor outside lets into the space above it, but more interestingly vaulting of this kind is often associated with there having been a tower above. Not only the vaulting of the apse has survived, but in 1967 a sequence of wall-paintings depicting the martyrdom of St Edmund were uncovered in the eastern end of the apse. It is one of the most complete sequences of the subject in England. The Saint himself appears crowned and shot through with arrows in the central panel, and other panels depict Danish bowmen, possibly St Peter and a donor. There is a little panel of Victorian glass depicting St Edmund at the centre, a happy accident because they could not have known about the wall paintings.
The chancel windows are furnished with some excellent early 20th century glass depicting a sequence of East Anglian Saints. They include St Walstan, St Olaf, St William of Norwich, St Felix, Fursey, St Wendreda, St Etheldreda and the more international seafaring Saint, St Nicholas. It is a perfect setting for them.
The screen has obviously been restored, perhaps more than once, but it almost certainly dates from the time that the nave was widened. There is said to be another which is almost identical, only better, in the now-closed church at Belton a few miles off, where it awaits an uncertain fate. No such fears here; I compared St Edmund with the churches of Hales and Heckingham near the start of this piece, but it is worth adding that this is the only one of those three apsed Norman churches which has not been declared redundant, and is still home to an Anglican faith community.
Arthur Mee, in his 1940s Kings England: Suffolk, waxes so lyrically about Fritton that you might be forgiven for thinking that he is actually writing a spoof, or a parody of himself. Here is heart's delight, he begins, for painter, poet and naturalist; great waters, spreading woodland, nursery of multitudes of water-fowl, and nightingales which sing in chorus the livelong day and night of their minstrel season. Mee also recalls the inconsequential but fascinating detail from the registers that on the 17th day of August 1816, Hannah Freeman did penance in the church for defaming the character of Mary Hanham, spinster. There is a good story behind that, no doubt.
Today, most visitors to this parish are here on holiday, because around the great Fritton Lake, which is the longest in East Anglia, spreads Fritton Country Park and its associated camping sites. Part of the lake is Fritton Decoy, a long, narrow stretch into which ducks were attracted to be shot in their hundreds by 19th century worthies. There is something pleasingly old-fashioned about the setting, as if the Famous Five might even now be in a tent nearby, awaiting an adventure.
Simon Knott, July 2008
The Hardangerfjord is 183 kilometers long and is Norway's second longest fjord after the Sognefjord , and the fifth longest fjord in the world. It is located in Vestland county in the districts of Sunnhordland and Hardanger . The fjord is considered to go from Halsnøy and Huglo in the west in Sunnhordland to Odda and Eidfjord in the east in Hardanger.
The greatest depth is more than 850 meters close to Norheimsund about halfway into the fjord. The Folgefonna glacier is located on the south side of the Hardangerfjord.
The high density of salmon farming facilities makes the Hardangerfjord one of four large farming regions in the world.
The following municipalities have a coastline towards the fjord (from outermost to innermost): Stord , Tysnes , Kvinnherad , Ullensvang , Kvam , Voss , Ulvik and Eidfjord .
As of 2019, there is a ban on fishing for salmon and sea trout within Ystadnes in Ølve.
Geology
It is widely agreed that real fjords such as the Hardangerfjord have mainly been created by glacial erosion of the bedrock. The main course of the Hardangerfjord follows the direction of the cracks in the Caledonian fold which has controlled the erosion of the glaciers. While the Sognefjord gets steadily deeper from the threshold towards the North Sea and from the innermost fjord arms, the Hardangerfjord consists of several basins separated by thresholds. The varying depth with several thresholds is probably due to varying rock types.
The fjord has an irregular width so that in some places the glacier could spread over a larger area and thus eroded with less force. The glacier in Sogn, by comparison, was confined in a narrow channel of uniform gneiss to a point approximately 30 km from the sea where the glacier spread out and lost power.
The deepest part is Samlafjorden between Jonaneset ( Jondal ) and Ålvik with a marked threshold at Vikingneset in Kvam herad . The Hissfjorden-Sildafjorden-Kvinnheradsfjorden form a slightly shallower basin of almost 700 meters deep, the Husnesfjorden between Skorpo (at Uskedalen ) and Huglo forms a basin of around 400 meters deep. At Huglo and the entrance to Langenuen , there is a threshold of around 150 meters in depth.
The Halsnøyfjord forms a basin to a threshold at Otterøy a little inside Mosterhamn ( the Bømlafjord tunnel runs through this relatively shallow part), the Bømlafjord outside goes down to a depth of more than 400 metres. The Granvinsfjord has a bottom about 200 meters deep and the bottom drops steeply at the mouth to the bottom of the main fjord so that the Granvinsfjord forms a hanging valley under water. Sørfjorden has a depth of 300-400 meters and also forms a hanging valley. The largest ice thickness over Sogn was around 3,000 metres, while it was somewhat less in Hardanger.
Transport
Hardanger was settled from the sea and it was the fjord that was the way. The old shipping companies and many municipalities were organized around the fjord with associated areas on both sides. For example, some villages on the south side of the fjord formerly belonged to Kvam herad .
Until 1631, Hallingdal belonged to Stavanger diocese, and due to the bishop's journey across the Hardangervidda , Eidfjord was simultaneously part of Hallingdal diocese and thus under the Stavanger bishop.
The Hardangerfjord was trafficked by steamboats from around 1846. Regular scheduled traffic started in 1861 with weekly trips with stops in Odda, Norheimsund and Rosendal. From 1865, the Bergen-Stavanger steamboat passed through Hardanger. From 1850 there was a strong increase in new steamship routes and in 1866 there was a drivable road between the Sognefjord (Gudvangen) and the Hardangerfjord (Granvin). A popular tourist route (under the direction of Thomas Cook among others ) at the end of the 19th century was by steamboat to Hardanger, overland to Gudvangen via Vossevangen, and steamboat back to Bergen. Road building was encouraged by the new steamship routes.
When Voss got its way to Granvin (Eide), a large part of the traffic to and from Voss, especially the transport of goods, went through Granvin. Much of this traffic disappeared when the Vossebanen was opened and Voss got a direct connection with Bergen. The road connection between Odda and Telemark at the end of the 19th century stimulated tourist traffic on the Sørfjorden.
From the 1930s, the old fjord boats (which took vehicles on board with a lift) were gradually replaced by car ferries . Between Øystese and Granvin along the north side of the fjord, it was built on a partly very demanding stretch 1933–1941, including the Fyksesund Bridge , which was an unusual construction at the time. In the period 1935–1985, the Hardanger Railway connected the Bergen Railway with the Hardanger Fjord.
The arm of the Hardangerfjord is crossed by the Hardangerbrua , the ferry connection Bruravik–Brimnes was closed when the bridge opened. Utne has a ferry connection with Kvanndal and Kinsarvik . Jondal and Tørrvikbygd have a ferry connection. The ferry between Gjermundshamn and Årsnes passes by Varaldsøy .
Side and part fjords from west to east:
The Bømlafjord (forms the outlet of the Hardangerfjord towards the Norwegian Sea , and is not strictly speaking part of the fjord)
The Børøyfjord
Førdespollen
Stokksundet / Sagvågsfjorden
The Halsnøyfjord
The Bjoafjord
The Ålfjord
The Ølsfjorden
The Etnefjord
The flour
Skånevik Fjord
The Matrefjord
Åkrafjorden
Klosterfjorden
Langenuen
Husnesfjorden (first part which is strictly considered part of Hardangerfjorden)
Høylandssundet
Kvinnheradsfjorden
The Onarheimsfjord
Storsundet
The Øynefjord
The Sildafjord
Maurangsfjorden
Ostrepollen
Nordrepollen
Hissfjorden
Samlafjorden
Outer Samlafjorden
Inner Samlafjorden
Fyksesund
The Utnefjord
Granvinsfjorden
Sørfjorden
Kinsarvik bay
The Eidfjord
The Osafjord
The Bagnsfjord
Ulvikafjorden
Simadalsfjorden
Norway , officially the Kingdom of Norway , is a Nordic , European country and an independent state in the west of the Scandinavian Peninsula . Geographically speaking, the country is long and narrow, and on the elongated coast towards the North Atlantic are Norway's well-known fjords . The Kingdom of Norway includes the main country (the mainland with adjacent islands within the baseline ), Jan Mayen and Svalbard . With these two Arctic areas, Norway covers a land area of 385,000 km² and has a population of approximately 5.5 million (2023). Mainland Norway borders Sweden in the east , Finland and Russia in the northeast .
Norway is a parliamentary democracy and constitutional monarchy , where Harald V has been king and head of state since 1991 , and Jonas Gahr Støre ( Ap ) has been prime minister since 2021 . Norway is a unitary state , with two administrative levels below the state: counties and municipalities . The Sami part of the population has, through the Sami Parliament and the Finnmark Act , to a certain extent self-government and influence over traditionally Sami areas. Although Norway has rejected membership of the European Union through two referendums , through the EEA Agreement Norway has close ties with the Union, and through NATO with the United States . Norway is a significant contributor to the United Nations (UN), and has participated with soldiers in several foreign operations mandated by the UN. Norway is among the states that have participated from the founding of the UN , NATO , the Council of Europe , the OSCE and the Nordic Council , and in addition to these is a member of the EEA , the World Trade Organization , the Organization for Economic Co-operation and Development and is part of the Schengen area .
Norway is rich in many natural resources such as oil , gas , minerals , timber , seafood , fresh water and hydropower . Since the beginning of the 20th century, these natural conditions have given the country the opportunity for an increase in wealth that few other countries can now enjoy, and Norwegians have the second highest average income in the world, measured in GDP per capita, as of 2022. The petroleum industry accounts for around 14% of Norway's gross domestic product as of 2018. Norway is the world's largest producer of oil and gas per capita outside the Middle East. However, the number of employees linked to this industry fell from approx. 232,000 in 2013 to 207,000 in 2015.
In Norway, these natural resources have been managed for socially beneficial purposes. The country maintains a welfare model in line with the other Nordic countries. Important service areas such as health and higher education are state-funded, and the country has an extensive welfare system for its citizens. Public expenditure in 2018 is approx. 50% of GDP, and the majority of these expenses are related to education, healthcare, social security and welfare. Since 2001 and until 2021, when the country took second place, the UN has ranked Norway as the world's best country to live in . From 2010, Norway is also ranked at the top of the EIU's democracy index . Norway ranks third on the UN's World Happiness Report for the years 2016–2018, behind Finland and Denmark , a report published in March 2019.
The majority of the population is Nordic. In the last couple of years, immigration has accounted for more than half of population growth. The five largest minority groups are Norwegian-Poles , Lithuanians , Norwegian-Swedes , Norwegian-Syrians including Syrian Kurds and Norwegian-Pakistani .
Norway's national day is 17 May, on this day in 1814 the Norwegian Constitution was dated and signed by the presidency of the National Assembly at Eidsvoll . It is stipulated in the law of 26 April 1947 that 17 May are national public holidays. The Sami national day is 6 February. "Yes, we love this country" is Norway's national anthem, the song was written in 1859 by Bjørnstjerne Bjørnson (1832–1910).
Norway's history of human settlement goes back at least 10,000 years, to the Late Paleolithic , the first period of the Stone Age . Archaeological finds of settlements along the entire Norwegian coast have so far been dated back to 10,400 before present (BP), the oldest find is today considered to be a settlement at Pauler in Brunlanes , Vestfold .
For a period these settlements were considered to be the remains of settlers from Doggerland , an area which today lies beneath the North Sea , but which was once a land bridge connecting today's British Isles with Danish Jutland . But the archaeologists who study the initial phase of the settlement in what is today Norway reckon that the first people who came here followed the coast along what is today Bohuslân. That they arrived in some form of boat is absolutely certain, and there is much evidence that they could easily move over large distances.
Since the last Ice Age, there has been continuous settlement in Norway. It cannot be ruled out that people lived in Norway during the interglacial period , but no trace of such a population or settlement has been found.
The Stone Age lasted a long time; half of the time that our country has been populated. There are no written accounts of what life was like back then. The knowledge we have has been painstakingly collected through investigations of places where people have stayed and left behind objects that we can understand have been processed by human hands. This field of knowledge is called archaeology . The archaeologists interpret their findings and the history of the surrounding landscape. In our country, the uplift after the Ice Age is fundamental. The history of the settlements at Pauler is no more than fifteen years old.
The Fosna culture settled parts of Norway sometime between 10,000–8,000 BC. (see Stone Age in Norway ). The dating of rock carvings is set to Neolithic times (in Norway between 4000 BC to 1700 BC) and show activities typical of hunters and gatherers .
Agriculture with livestock and arable farming was introduced in the Neolithic. Swad farming where the farmers move when the field does not produce the expected yield.
More permanent and persistent farm settlements developed in the Bronze Age (1700 BC to 500 BC) and the Iron Age . The earliest runes have been found on an arrowhead dated to around 200 BC. Many more inscriptions are dated to around 800, and a number of petty kingdoms developed during these centuries. In prehistoric times, there were no fixed national borders in the Nordic countries and Norway did not exist as a state. The population in Norway probably fell to year 0.
Events in this time period, the centuries before the year 1000, are glimpsed in written sources. Although the sagas were written down in the 13th century, many hundreds of years later, they provide a glimpse into what was already a distant past. The story of the fimbul winter gives us a historical picture of something that happened and which in our time, with the help of dendrochronology , can be interpreted as a natural disaster in the year 536, created by a volcanic eruption in El Salvador .
In the period between 800 and 1066 there was a significant expansion and it is referred to as the Viking Age . During this period, Norwegians, as Swedes and Danes also did, traveled abroad in longships with sails as explorers, traders, settlers and as Vikings (raiders and pirates ). By the middle of the 11th century, the Norwegian kingship had been firmly established, building its right as descendants of Harald Hårfagre and then as heirs of Olav the Holy . The Norwegian kings, and their subjects, now professed Christianity . In the time around Håkon Håkonsson , in the time after the civil war , there was a small renaissance in Norway with extensive literary activity and diplomatic activity with Europe. The black dew came to Norway in 1349 and killed around half of the population. The entire state apparatus and Norway then entered a period of decline.
Between 1396 and 1536, Norway was part of the Kalmar Union , and from 1536 until 1814 Norway had been reduced to a tributary part of Denmark , named as the Personal Union of Denmark-Norway . This staff union entered into an alliance with Napoléon Bonaparte with a war that brought bad times and famine in 1812 . In 1814, Denmark-Norway lost the Anglophone Wars , part of the Napoleonic Wars , and the Danish king was forced to cede Norway to the king of Sweden in the Treaty of Kiel on 14 January of that year. After a Norwegian attempt at independence, Norway was forced into a loose union with Sweden, but where Norway was allowed to create its own constitution, the Constitution of 1814 . In this period, Norwegian, romantic national feeling flourished, and the Norwegians tried to develop and establish their own national self-worth. The union with Sweden was broken in 1905 after it had been threatened with war, and Norway became an independent kingdom with its own monarch, Haakon VII .
Norway remained neutral during the First World War , and at the outbreak of the Second World War, Norway again declared itself neutral, but was invaded by National Socialist Germany on 9 April 1940 .
Norway became a member of the Western defense alliance NATO in 1949 . Two attempts to join the EU were voted down in referendums by small margins in 1972 and 1994 . Norway has been a close ally of the United States in the post-war period. Large discoveries of oil and natural gas in the North Sea at the end of the 1960s led to tremendous economic growth in the country, which is still ongoing. Traditional industries such as fishing are also part of Norway's economy.
Stone Age (before 1700 BC)
When most of the ice disappeared, vegetation spread over the landscape and due to a warm climate around 2000-3000 BC. the forest grew much taller than in modern times. Land uplift after the ice age led to a number of fjords becoming lakes and dry land. The first people probably came from the south along the coast of the Kattegat and overland into Finnmark from the east. The first people probably lived by gathering, hunting and trapping. A good number of Stone Age settlements have been found which show that such hunting and trapping people stayed for a long time in the same place or returned to the same place regularly. Large amounts of gnawed bones show that they lived on, among other things, reindeer, elk, small game and fish.
Flintstone was imported from Denmark and apart from small natural deposits along the southern coast, all flintstone in Norway is transported by people. At Espevær, greenstone was quarried for tools in the Stone Age, and greenstone tools from Espevær have been found over large parts of Western Norway. Around 2000-3000 BC the usual farm animals such as cows and sheep were introduced to Norway. Livestock probably meant a fundamental change in society in that part of the people had to be permanent residents or live a semi-nomadic life. Livestock farming may also have led to conflict with hunters.
The oldest traces of people in what is today Norway have been found at Pauler , a farm in Brunlanes in Larvik municipality in Vestfold . In 2007 and 2008, the farm has given its name to a number of Stone Age settlements that have been excavated and examined by archaeologists from the Cultural History Museum at UiO. The investigations have been carried out in connection with the new route for the E18 motorway west of Farris. The oldest settlement, located more than 127 m above sea level, is dated to be about 10,400 years old (uncalibrated, more than 11,000 years in real calendar years). From here, the ice sheet was perhaps visible when people settled here. This locality has been named Pauler I, and is today considered to be the oldest confirmed human traces in Norway to date. The place is in the mountains above the Pauler tunnel on the E18 between Larvik and Porsgrunn . The pioneer settlement is a term archaeologists have adopted for the oldest settlement. The archaeologists have speculated about where they came from, the first people in what is today Norway. It has been suggested that they could come by boat or perhaps across the ice from Doggerland or the North Sea, but there is now a large consensus that they came north along what is today the Bohuslän coast. The Fosna culture , the Komsa culture and the Nøstvet culture are the traditional terms for hunting cultures from the Stone Age. One thing is certain - getting to the water was something they mastered, the first people in our country. Therefore, within a short time they were able to use our entire long coast.
In the New Stone Age (4000 BC–1700 BC) there is a theory that a new people immigrated to the country, the so-called Stone Ax People . Rock carvings from this period show motifs from hunting and fishing , which were still important industries. From this period, a megalithic tomb has been found in Østfold .
It is uncertain whether there were organized societies or state-like associations in the Stone Age in Norway. Findings from settlements indicate that many lived together and that this was probably more than one family so that it was a slightly larger, organized herd.
Finnmark
In prehistoric times, animal husbandry and agriculture were of little economic importance in Finnmark. Livelihoods in Finnmark were mainly based on fish, gathering, hunting and trapping, and eventually domestic reindeer herding became widespread in the Middle Ages. Archaeological finds from the Stone Age have been referred to as the Komsa culture and comprise around 5,000 years of settlement. Finnmark probably got its first settlement around 8000 BC. It is believed that the coastal areas became ice-free 11,000 years BC and the fjord areas around 9,000 years BC. after which willows, grass, heather, birch and pine came into being. Finnmarksvidda was covered by pine forest around 6000 BC. After the Ice Age, the land rose around 80 meters in the inner fjord areas (Alta, Tana, Varanger). Due to ice melting in the polar region, the sea rose in the period 6400–3800 BC. and in areas with little land elevation, some settlements from the first part of the Stone Age were flooded. On Sørøya, the net sea level rise was 12 to 14 meters and many residential areas were flooded.
According to Bjørnar Olsen , there are many indications of a connection between the oldest settlement in Western Norway (the " Fosnakulturen ") and that in Finnmark, but it is uncertain in which direction the settlement took place. In the earliest part of the Stone Age, settlement in Finnmark was probably concentrated in the coastal areas, and these only reflected a lifestyle with great mobility and no permanent dwellings. The inner regions, such as Pasvik, were probably used seasonally. The archaeologically proven settlements from the Stone Age in inner Finnmark and Troms are linked to lakes and large watercourses. The oldest petroglyphs in Alta are usually dated to 4200 BC, that is, the Neolithic . Bjørnar Olsen believes that the oldest can be up to 2,000 years older than this.
From around 4000 BC a slow deforestation of Finnmark began and around 1800 BC the vegetation distribution was roughly the same as in modern times. The change in vegetation may have increased the distance between the reindeer's summer and winter grazing. The uplift continued slowly from around 4000 BC. at the same time as sea level rise stopped.
According to Gutorm Gjessing, the settlement in Finnmark and large parts of northern Norway in the Neolithic was semi-nomadic with movement between four seasonal settlements (following the pattern of life in Sami siida in historical times): On the outer coast in summer (fishing and seal catching) and inland in winter (hunting for reindeer, elk and bear). Povl Simonsen believed instead that the winter residence was in the inner fjord area in a village-like sod house settlement. Bjørnar Olsen believes that at the end of the Stone Age there was a relatively settled population along the coast, while inland there was less settlement and a more mobile lifestyle.
Bronze Age (1700 BC–500 BC)
Bronze was used for tools in Norway from around 1500 BC. Bronze is a mixture of tin and copper , and these metals were introduced because they were not mined in the country at the time. Bronze is believed to have been a relatively expensive material. The Bronze Age in Norway can be divided into two phases:
Early Bronze Age (1700–1100 BC)
Younger Bronze Age (1100–500 BC)
For the prehistoric (unwritten) era, there is limited knowledge about social conditions and possible state formations. From the Bronze Age, there are large burial mounds of stone piles along the coast of Vestfold and Agder, among others. It is likely that only chieftains or other great men could erect such grave monuments and there was probably some form of organized society linked to these. In the Bronze Age, society was more organized and stratified than in the Stone Age. Then a rich class of chieftains emerged who had close connections with southern Scandinavia. The settlements became more permanent and people adopted horses and ard . They acquired bronze status symbols, lived in longhouses and people were buried in large burial mounds . Petroglyphs from the Bronze Age indicate that humans practiced solar cultivation.
Finnmark
In the last millennium BC the climate became cooler and the pine forest disappears from the coast; pine forests, for example, were only found in the innermost part of the Altafjord, while the outer coast was almost treeless. Around the year 0, the limit for birch forest was south of Kirkenes. Animals with forest habitats (elk, bear and beaver) disappeared and the reindeer probably established their annual migration routes sometime at that time. In the period 1800–900 BC there were significantly more settlements in and utilization of the hinterland was particularly noticeable on Finnmarksvidda. From around 1800 BC until year 0 there was a significant increase in contact between Finnmark and areas in the east including Karelia (where metals were produced including copper) and central and eastern Russia. The youngest petroglyphs in Alta show far more boats than the earlier phases and the boats are reminiscent of types depicted in petroglyphs in southern Scandinavia. It is unclear what influence southern Scandinavian societies had as far north as Alta before the year 0. Many of the cultural features that are considered typical Sami in modern times were created or consolidated in the last millennium BC, this applies, among other things, to the custom of burying in brick chambers in stone urns. The Mortensnes burial ground may have been used for 2000 years until around 1600 AD.
Iron Age (c. 500 BC–c. 1050 AD)
The Einangsteinen is one of the oldest Norwegian runestones; it is from the 4th century
Simultaneous production of Vikings
Around 500 years BC the researchers reckon that the Bronze Age will be replaced by the Iron Age as iron takes over as the most important material for weapons and tools. Bronze, wood and stone were still used. Iron was cheaper than bronze, easier to work than flint , and could be used for many purposes; iron probably became common property. Iron could, among other things, be used to make solid and sharp axes which made it much easier to fell trees. In the Iron Age, gold and silver were also used partly for decoration and partly as means of payment. It is unknown which language was used in Norway before our era. From around the year 0 until around the year 800, everyone in Scandinavia (except the Sami) spoke Old Norse , a North Germanic language. Subsequently, several different languages developed in this area that were only partially mutually intelligible. The Iron Age is divided into several periods:
Early Iron Age
Pre-Roman Iron Age (c. 500 BC–c. 0)
Roman Iron Age (c. 0–c. AD 400)
Migration period (approx. 400–600). In the migration period (approx. 400–600), new peoples came to Norway, and ruins of fortress buildings etc. are interpreted as signs that there has been talk of a violent invasion.
Younger Iron Age
Merovingian period (500–800)
The Viking Age (793–1066)
Norwegian Vikings go on plundering expeditions and trade voyages around the coastal countries of Western Europe . Large groups of Norwegians emigrate to the British Isles , Iceland and Greenland . Harald Hårfagre starts a unification process of Norway late in the 8th century , which was completed by Harald Hardråde in the 1060s . The country was Christianized under the kings Olav Tryggvason , fell in the battle of Svolder ( 1000 ) and Olav Haraldsson (the saint), fell in the battle of Stiklestad in 1030 .
Sources of prehistoric times
Shrinking glaciers in the high mountains, including in Jotunheimen and Breheimen , have from around the year 2000 uncovered objects from the Viking Age and earlier. These are objects of organic material that have been preserved by the ice and that elsewhere in nature are broken down in a few months. The finds are getting older as the melting makes the archaeologists go deeper into the ice. About half of all archaeological discoveries on glaciers in the world are made in Oppland . In 2013, a 3,400-year-old shoe and a robe from the year 300 were found. Finds at Lomseggen in Lom published in 2020 revealed, among other things, well-preserved horseshoes used on a mountain pass. Many hundreds of items include preserved clothing, knives, whisks, mittens, leather shoes, wooden chests and horse equipment. A piece of cloth dated to the year 1000 has preserved its original colour. In 2014, a wooden ski from around the year 700 was found in Reinheimen . The ski is 172 cm long and 14 cm wide, with preserved binding of leather and wicker.
Pytheas from Massalia is the oldest known account of what was probably the coast of Norway, perhaps somewhere on the coast of Møre. Pytheas visited Britannia around 325 BC. and traveled further north to a country by the "Ice Sea". Pytheas described the short summer night and the midnight sun farther north. He wrote, among other things, that people there made a drink from grain and honey. Caesar wrote in his work about the Gallic campaign about the Germanic tribe Haruders. Other Roman sources around the year 0 mention the land of the Cimbri (Jutland) and the Cimbri headlands ( Skagen ) and that the sources stated that Cimbri and Charyds lived in this area. Some of these peoples may have immigrated to Norway and there become known as hordes (as in Hordaland). Sources from the Mediterranean area referred to the islands of Scandia, Scandinavia and Thule ("the outermost of all islands"). The Roman historian Tacitus wrote around the year 100 a work about Germania and mentioned the people of Scandia, the Sviones. Ptolemy wrote around the year 150 that the Kharudes (Hordes) lived further north than all the Cimbri, in the north lived the Finnoi (Finns or Sami) and in the south the Gutai (Goths). The Nordic countries and Norway were outside the Roman Empire , which dominated Europe at the time. The Gothic-born historian Jordanes wrote in the 5th century about 13 tribes or people groups in Norway, including raumaricii (probably Romerike ), ragnaricii ( Ranrike ) and finni or skretefinni (skrid finner or ski finner, i.e. Sami) as well as a number of unclear groups. Prokopios wrote at the same time about Thule north of the land of the Danes and Slavs, Thule was ten times as big as Britannia and the largest of all the islands. In Thule, the sun was up 40 days straight in the summer. After the migration period , southern Europeans' accounts of northern Europe became fuller and more reliable.
Settlement in prehistoric times
Norway has around 50,000 farms with their own names. Farm names have persisted for a long time, over 1000 years, perhaps as much as 2000 years. The name researchers have arranged different types of farm names chronologically, which provides a basis for determining when the place was used by people or received a permanent settlement. Uncompounded landscape names such as Haug, Eid, Vik and Berg are believed to be the oldest. Archaeological traces indicate that some areas have been inhabited earlier than assumed from the farm name. Burial mounds also indicate permanent settlement. For example, the burial ground at Svartelva in Løten was used from around the year 0 to the year 1000 when Christianity took over. The first farmers probably used large areas for inland and outland, and new farms were probably established based on some "mother farms". Names such as By (or Bø) show that it is an old place of residence. From the older Iron Age, names with -heim (a common Germanic word meaning place of residence) and -stad tell of settlement, while -vin and -land tell of the use of the place. Farm names in -heim are often found as -um , -eim or -em as in Lerum and Seim, there are often large farms in the center of the village. New farm names with -city and -country were also established in the Viking Age . The first farmers probably used the best areas. The largest burial grounds, the oldest archaeological finds and the oldest farm names are found where the arable land is richest and most spacious.
It is unclear whether the settlement expansion in Roman times, migrations and the Iron Age is due to immigration or internal development and population growth. Among other things, it is difficult to demonstrate where in Europe the immigrants have come from. The permanent residents had both fields (where grain was grown) and livestock that grazed in the open fields, but it is uncertain which of these was more important. Population growth from around the year 200 led to more utilization of open land, for example in the form of settlements in the mountains. During the migration period, it also seems that in parts of the country it became common to have cluster gardens or a form of village settlement.
Norwegian expansion northwards
From around the year 200, there was a certain migration by sea from Rogaland and Hordaland to Nordland and Sør-Troms. Those who moved settled down as a settled Iron Age population and became dominant over the original population which may have been Sami . The immigrant Norwegians, Bumen , farmed with livestock that were fed inside in the winter as well as some grain cultivation and fishing. The northern border of the Norwegians' settlement was originally at the Toppsundet near Harstad and around the year 500 there was a Norwegian settlement to Malangsgapet. That was as far north as it was possible to grow grain at the time. Malangen was considered the border between Hålogaland and Finnmork until around 1400 . Further into the Viking Age and the Middle Ages, there was immigration and settlement of Norwegian speakers along the coast north of Malangen. Around the year 800, Norwegians lived along the entire outer coast to Vannøy . The Norwegians partly copied Sami livelihoods such as whaling, fur hunting and reindeer husbandry. It was probably this area between Malangen and Vannøy that was Ottar from the Hålogaland area. In the Viking Age, there were also some Norwegian settlements further north and east. East of the North Cape are the scattered archaeological finds of Norwegian settlement in the Viking Age. There are Norwegian names for fjords and islands from the Viking Age, including fjord names with "-anger". Around the year 1050, there were Norwegian settlements on the outer coast of Western Finnmark. Traders and tax collectors traveled even further.
North of Malangen there were Norse farming settlements in the Iron Age. Malangen was considered Finnmark's western border until 1300. There are some archaeological traces of Norse activity around the coast from Tromsø to Kirkenes in the Viking Age. Around Tromsø, the research indicates a Norse/Sami mixed culture on the coast.
From the year 1100 and the next 200–300 years, there are no traces of Norwegian settlement north and east of Tromsø. It is uncertain whether this is due to depopulation, whether it is because the Norwegians further north were not Christianized or because there were no churches north of Lenvik or Tromsø . Norwegian settlement in the far north appears from sources from the 14th century. In the Hanseatic period , the settlement was developed into large areas specialized in commercial fishing, while earlier (in the Viking Age) there had been farms with a combination of fishing and agriculture. In 1307 , a fortress and the first church east of Tromsø were built in Vardø . Vardø became a small Norwegian town, while Vadsø remained Sami. Norwegian settlements and churches appeared along the outermost coast in the Middle Ages. After the Reformation, perhaps as a result of a decline in fish stocks or fish prices, there were Norwegian settlements in the inner fjord areas such as Lebesby in Laksefjord. Some fishing villages at the far end of the coast were abandoned for good. In the interior of Finnmark, there was no national border for a long time and Kautokeino and Karasjok were joint Norwegian-Swedish areas with strong Swedish influence. The border with Finland was established in 1751 and with Russia in 1826.
On a Swedish map from 1626, Norway's border is indicated at Malangen, while Sweden with this map showed a desire to control the Sami area which had been a common area.
The term Northern Norway only came into use at the end of the 19th century and administratively the area was referred to as Tromsø Diocese when Tromsø became a bishopric in 1840. There had been different designations previously: Hålogaland originally included only Helgeland and when Norse settlement spread north in the Viking Age and the Middle Ages, Hålogaland was used for the area north approximately to Malangen , while Finnmark or "Finnmarken", "the land of the Sami", lay outside. The term Northern Norway was coined at a cafe table in Kristiania in 1884 by members of the Nordlændingernes Forening and was first commonly used in the interwar period as it eventually supplanted "Hålogaland".
State formation
The battle in Hafrsfjord in the year 872 has long been regarded as the day when Norway became a kingdom. The year of the battle is uncertain (may have been 10-20 years later). The whole of Norway was not united in that battle: the process had begun earlier and continued a couple of hundred years later. This means that the geographical area became subject to a political authority and became a political unit. The geographical area was perceived as an area as it is known, among other things, from Ottar from Hålogaland's account for King Alfred of Wessex around the year 880. Ottar described "the land of the Norwegians" as very long and narrow, and it was narrowest in the far north. East of the wasteland in the south lay Sveoland and in the north lay Kvenaland in the east. When Ottar sailed south along the land from his home ( Malangen ) to Skiringssal, he always had Norway ("Nordveg") on his port side and the British Isles on his starboard side. The journey took a good month. Ottar perceived "Nordveg" as a geographical unit, but did not imply that it was a political unit. Ottar separated Norwegians from Swedes and Danes. It is unclear why Ottar perceived the population spread over such a large area as a whole. It is unclear whether Norway as a geographical term or Norwegians as the name of a ethnic group is the oldest. The Norwegians had a common language which in the centuries before Ottar did not differ much from the language of Denmark and Sweden.
According to Sverre Steen, it is unlikely that Harald Hårfagre was able to control this entire area as one kingdom. The saga of Harald was written 300 years later and at his death Norway was several smaller kingdoms. Harald probably controlled a larger area than anyone before him and at most Harald's kingdom probably included the coast from Trøndelag to Agder and Vestfold as well as parts of Viken . There were probably several smaller kingdoms of varying extent before Harald and some of these are reflected in traditional landscape names such as Ranrike and Ringerike . Landscape names of "-land" (Rogaland) and "-mark" (Hedmark) as well as names such as Agder and Sogn may have been political units before Harald.
According to Sverre Steen, the national assembly was completed at the earliest at the battle of Stiklestad in 1030 and the introduction of Christianity was probably a significant factor in the establishment of Norway as a state. Håkon I the good Adalsteinsfostre introduced the leasehold system where the "coastal land" (as far as the salmon went up the rivers) was divided into ship raiders who were to provide a longship with soldiers and supplies. The leidange was probably introduced as a defense against the Danes. The border with the Danes was traditionally at the Göta älv and several times before and after Harald Hårfagre the Danes had control over central parts of Norway.
Christianity was known and existed in Norway before Olav Haraldson's time. The spread occurred both from the south (today's Denmark and northern Germany) and from the west (England and Ireland). Ansgar of Bremen , called the "Apostle of the North", worked in Sweden, but he was never in Norway and probably had little influence in the country. Viking expeditions brought the Norwegians of that time into contact with Christian countries and some were baptized in England, Ireland and northern France. Olav Tryggvason and Olav Haraldson were Vikings who returned home. The first Christians in Norway were also linked to pre-Christian local religion, among other things, by mixing Christian symbols with symbols of Odin and other figures from Norse religion.
According to Sverre Steen, the introduction of Christianity in Norway should not be perceived as a nationwide revival. At Mostratinget, Christian law was introduced as law in the country and later incorporated into the laws of the individual jurisdictions. Christianity primarily involved new forms in social life, among other things exposure and images of gods were prohibited, it was forbidden to "put out" unwanted infants (to let them die), and it was forbidden to have multiple wives. The church became a nationwide institution with a special group of officials tasked with protecting the church and consolidating the new religion. According to Sverre Steen, Christianity and the church in the Middle Ages should therefore be considered together, and these became a new unifying factor in the country. The church and Christianity linked Norway to Roman Catholic Europe with Church Latin as the common language, the same time reckoning as the rest of Europe and the church in Norway was arranged much like the churches in Denmark, Sweden and England. Norway received papal approval in 1070 and became its own church province in 1152 with Archbishop Nidaros .
With Christianity, the country got three social powers: the peasants (organized through the things), the king with his officials and the church with the clergy. The things are the oldest institution: At allthings all armed men had the right to attend (in part an obligation to attend) and at lagthings met emissaries from an area (that is, the lagthings were representative assemblies). The Thing both ruled in conflicts and established laws. The laws were memorized by the participants and written down around the year 1000 or later in the Gulationsloven , Frostatingsloven , Eidsivatingsloven and Borgartingsloven . The person who had been successful at the hearing had to see to the implementation of the judgment themselves.
Early Middle Ages (1050s–1184)
The early Middle Ages is considered in Norwegian history to be the period between the end of the Viking Age around 1050 and the coronation of King Sverre in 1184 . The beginning of the period can be dated differently, from around the year 1000 when the Christianization of the country took place and up to 1100 when the Viking Age was over from an archaeological point of view. From 1035 to 1130 it was a time of (relative) internal peace in Norway, even several of the kings attempted campaigns abroad, including in 1066 and 1103 .
During this period, the church's organization was built up. This led to a gradual change in religious customs. Religion went from being a domestic matter to being regulated by common European Christian law and the royal power gained increased power and influence. Slavery (" servitude ") was gradually abolished. The population grew rapidly during this period, as the thousands of farm names ending in -rud show.
The urbanization of Norway is a historical process that has slowly but surely changed Norway from the early Viking Age to today, from a country based on agriculture and sea salvage, to increasingly trade and industry. As early as the ninth century, the country got its first urban community, and in the eleventh century we got the first permanent cities.
In the 1130s, civil war broke out . This was due to a power struggle and that anyone who claimed to be the king's son could claim the right to the throne. The disputes escalated into extensive year-round warfare when Sverre Sigurdsson started a rebellion against the church's and the landmen's candidate for the throne , Magnus Erlingsson .
Emergence of cities
The oldest Norwegian cities probably emerged from the end of the 9th century. Oslo, Bergen and Nidaros became episcopal seats, which stimulated urban development there, and the king built churches in Borg , Konghelle and Tønsberg. Hamar and Stavanger became new episcopal seats and are referred to in the late 12th century as towns together with the trading places Veøy in Romsdal and Kaupanger in Sogn. In the late Middle Ages, Borgund (on Sunnmøre), Veøy (in Romsdalsfjorden) and Vågan (in Lofoten) were referred to as small trading places. Urbanization in Norway occurred in few places compared to the neighboring countries, only 14 places appear as cities before 1350. Stavanger became a bishopric around 1120–1130, but it is unclear whether the place was already a city then. The fertile Jæren and outer Ryfylke were probably relatively densely populated at that time. A particularly large concentration of Irish artefacts from the Viking Age has been found in Stavanger and Nord-Jæren.
It has been difficult to estimate the population in the Norwegian medieval cities, but it is considered certain that the cities grew rapidly in the Middle Ages. Oscar Albert Johnsen estimated the city's population before the Black Death at 20,000, of which 7,000 in Bergen, 3,000 in Nidaros, 2,000 in Oslo and 1,500 in Tunsberg. Based on archaeological research, Lunden estimates that Oslo had around 1,500 inhabitants in 250 households in the year 1300. Bergen was built up more densely and, with the concentration of exports there, became Norway's largest city in a special position for several hundred years. Knut Helle suggests a city population of 20,000 at most in the High Middle Ages, of which almost half in Bergen.
The Bjarkøyretten regulated the conditions in cities (especially Bergen and Nidaros) and in trading places, and for Nidaros had many of the same provisions as the Frostating Act . Magnus Lagabøte's city law replaced the bjarkøretten and from 1276 regulated the settlement in Bergen and with corresponding laws also drawn up for Oslo, Nidaros and Tunsberg. The city law applied within the city's roof area . The City Act determined that the city's public streets consisted of wide commons (perpendicular to the shoreline) and ran parallel to the shoreline, similarly in Nidaros and Oslo. The roads were small streets of up to 3 cubits (1.4 metres) and linked to the individual property. From the Middle Ages, the Norwegian cities were usually surrounded by wooden fences. The urban development largely consisted of low wooden houses which stood in contrast to the relatively numerous and dominant churches and monasteries built in stone.
The City Act and supplementary provisions often determined where in the city different goods could be traded, in Bergen, for example, cattle and sheep could only be traded on the Square, and fish only on the Square or directly from the boats at the quayside. In Nidaros, the blacksmiths were required to stay away from the densely populated areas due to the risk of fire, while the tanners had to stay away from the settlements due to the strong smell. The City Act also attempted to regulate the influx of people into the city (among other things to prevent begging in the streets) and had provisions on fire protection. In Oslo, from the 13th century or earlier, it was common to have apartment buildings consisting of single buildings on a couple of floors around a courtyard with access from the street through a gate room. Oslo's medieval apartment buildings were home to one to four households. In the urban farms, livestock could be kept, including pigs and cows, while pastures and fields were found in the city's rooftops . In the apartment buildings there could be several outbuildings such as warehouses, barns and stables. Archaeological excavations show that much of the buildings in medieval Oslo, Trondheim and Tønsberg resembled the oblong farms that have been preserved at Bryggen in Bergen . The land boundaries in Oslo appear to have persisted for many hundreds of years, in Bergen right from the Middle Ages to modern times.
High Middle Ages (1184–1319)
After civil wars in the 12th century, the country had a relative heyday in the 13th century. Iceland and Greenland came under the royal authority in 1262 , and the Norwegian Empire reached its greatest extent under Håkon IV Håkonsson . The last king of Haraldsätten, Håkon V Magnusson , died sonless in 1319 . Until the 17th century, Norway stretched all the way down to the mouth of Göta älv , which was then Norway's border with Sweden and Denmark.
Just before the Black Death around 1350, there were between 65,000 and 85,000 farms in the country, and there had been a strong growth in the number of farms from 1050, especially in Eastern Norway. In the High Middle Ages, the church or ecclesiastical institutions controlled 40% of the land in Norway, while the aristocracy owned around 20% and the king owned 7%. The church and monasteries received land through gifts from the king and nobles, or through inheritance and gifts from ordinary farmers.
Settlement and demography in the Middle Ages
Before the Black Death, there were more and more farms in Norway due to farm division and clearing. The settlement spread to more marginal agricultural areas higher inland and further north. Eastern Norway had the largest areas to take off and had the most population growth towards the High Middle Ages. Along the coast north of Stad, settlement probably increased in line with the extent of fishing. The Icelandic Rimbegla tells around the year 1200 that the border between Finnmark (the land of the Sami) and resident Norwegians in the interior was at Malangen , while the border all the way out on the coast was at Kvaløya . From the end of the High Middle Ages, there were more Norwegians along the coast of Finnmark and Nord-Troms. In the inner forest and mountain tracts along the current border between Norway and Sweden, the Sami exploited the resources all the way down to Hedmark.
There are no censuses or other records of population and settlement in the Middle Ages. At the time of the Reformation, the population was below 200,000 and only in 1650 was the population at the same level as before the Black Death. When Christianity was introduced after the year 1000, the population was around 200,000. After the Black Death, many farms and settlements were abandoned and deserted, in the most marginal agricultural areas up to 80% of the farms were abandoned. Places such as Skien, Veøy and Borgund (Ålesund) went out of use as trading towns. By the year 1300, the population was somewhere between 300,000 and 560,000 depending on the calculation method. Common methods start from detailed information about farms in each village and compare this with the situation in 1660 when there are good headcounts. From 1300 to 1660, there was a change in the economic base so that the coastal villages received a larger share of the population. The inland areas of Eastern Norway had a relatively larger population in the High Middle Ages than after the Reformation. Kåre Lunden concludes that the population in the year 1300 was close to 500,000, of which 15,000 lived in cities. Lunden believes that the population in 1660 was still slightly lower than the peak before the Black Death and points out that farm settlement in 1660 did not reach the same extent as in the High Middle Ages. In 1660, the population in Troms and Finnmark was 6,000 and 3,000 respectively (2% of the total population), in 1300 these areas had an even smaller share of the country's population and in Finnmark there were hardly any Norwegian-speaking inhabitants. In the High Middle Ages, the climate was more favorable for grain cultivation in the north. Based on the number of farms, the population increased 162% from 1000 to 1300, in Northern and Western Europe as a whole the growth was 200% in the same period.
Late Middle Ages (1319–1537)
Due to repeated plague epidemics, the population was roughly halved and the least productive of the country's farms were laid waste. It took several hundred years before the population again reached the level before 1349 . However, those who survived the epidemics gained more financial resources by sharing. Tax revenues for the state almost collapsed, and a large part of the noble families died out or sank into peasant status due to the fall in national debt . The Hanseatic League took over trade and shipping and dominated fish exports. The Archbishop of Nidaros was the country's most powerful man economically and politically, as the royal dynasty married into the Swedish in 1319 and died out in 1387 . Eventually, Copenhagen became the political center of the kingdom and Bergen the commercial center, while Trondheim remained the religious center.
From Reformation to Autocracy (1537–1660)
In 1537 , the Reformation was carried out in Norway. With that, almost half of the country's property was confiscated by the royal power at the stroke of a pen. The large seizure increased the king's income and was able, among other things, to expand his military power and consolidated his power in the kingdom. From roughly the time of the Reformation and in the following centuries, the state increased its power and importance in people's lives. Until around 1620, the state administration was fairly simple and unspecialised: in Copenhagen, the central administration mainly consisted of a chancellery and an interest chamber ; and sheriffs ruled the civil (including bailiffs and sheriffs) and the military in their district, the sheriffs collected taxes and oversaw business. The accounts were not clear and without summaries. The clergy, which had great power as a separate organization, was appointed by the state church after the Reformation, administered from Copenhagen. In this period, Norway was ruled by (mainly) Danish noble sheriffs, who acted as intermediaries between the peasants and the Oldenborg king in the field of justice, tax and customs collection.
From 1620, the state apparatus went through major changes where specialization of functions was a main issue. The sheriff's tasks were divided between several, more specialized officials - the sheriffs retained the formal authority over these, who in practice were under the national administration in Copenhagen. Among other things, a separate military officer corps was established, a separate customs office was established and separate treasurers for taxes and fees were appointed. The Overbergamtet, the central governing body for overseeing mining operations in Norway, was established in 1654 with an office in Christiania and this agency was to oversee the mining chiefs in the Nordenfjeld and Sønnenfjeld areas (the mines at Kongsberg and Røros were established in the previous decades). The formal transition from county government to official government with fixed-paid county officials took place after 1660, but the real changes had taken place from around 1620. The increased specialization and transition to official government meant that experts, not amateurs, were in charge of each area, and this civil service meant, according to Sverre Steen that the dictatorship was not a personal dictatorship.
From 1570 until 1721, the Oldenborg dynasty was in repeated wars with the Vasa dynasty in Sweden. The financing of these wars led to a severe increase in taxation which caused great distress.
Politically-geographically, the Oldenborg kings had to cede to Sweden the Norwegian provinces of Jemtland , Herjedalen , Idre and Särna , as well as Båhuslen . As part of the financing of the wars, the state apparatus was expanded. Royal power began to assert itself to a greater extent in the administration of justice. Until this period, cases of violence and defamation had been treated as civil cases between citizens. The level of punishment was greatly increased. During this period, at least 307 people were also executed for witchcraft in Norway. Culturally, the country was marked by the fact that the written language became Danish because of the Bible translation and the University of Copenhagen's educational monopoly.
From the 16th century, business became more marked by production for sale and not just own consumption. In the past, it was particularly the fisheries that had produced such a large surplus of goods that it was sold to markets far away, the dried fish trade via Bergen is known from around the year 1100. In the 16th century, the yield from the fisheries multiplied, especially due to the introduction of herring in Western Norway and in Trøndelag and because new tools made fishing for herring and skre more efficient. Line fishing and cod nets that were introduced in the 17th century were controversial because the small fishermen believed it favored citizens in the cities.
Forestry and the timber trade became an important business, particularly because of the boom saw which made it possible to saw all kinds of tables and planks for sale abroad. The demand for timber increased at the same time in Europe, Norway had plenty of forests and in the 17th century timber became the country's most important export product. There were hundreds of sawmills in the country and the largest had the feel of factories . In 1680, the king regulated the timber trade by allowing exports only from privileged sawmills and in a certain quantity.
From the 1520s, some silver was mined in Telemark. When the peasants chased the German miners whereupon the king executed five peasants and demanded compensation from the other rebellious peasants. The background for the harsh treatment was that the king wanted to assert his authority over the extraction of precious metals. The search for metals led to the silver works at Kongsberg after 1624, copper in the mountain villages between Trøndelag and Eastern Norway, and iron, among other things, in Agder and lower Telemark. The financial gain of the quarries at that time is unclear because there are no reliable accounts. Kongsberg made Denmark-Norway self-sufficient in silver and the copper works produced a good deal more than the domestic demand and became an important export commodity. Kongsberg and Røros were the only Norwegian towns established because of the quarries.
In addition to the sawmills, in the 17th century, industrial production ( manufactures ) was established in, among other things, wool weaving, soap production, tea boiling , nail production and the manufacture of gunpowder .
The monopoly until the Peace of Kiel (1660–1814)
Until 1660, the king had been elected by the Danish Riksråd, while he inherited the kingdom of Norway, which was a tradition in Norway. After a series of military defeats, the king committed a coup d'état and deposed the Riksdag. King Frederik III introduced absolute power, which meant that there were hardly any legal restrictions on the king's power. This reinforced the expansion of the state apparatus that had been going on for a few decades, and the civil administration was controlled to a greater extent from the central administration in Copenhagen. According to Sverre Steen, the more specialized and expanded civil service meant that the period of autocracy was not essentially a personal dictatorship: The changing monarchs had the formal last word on important matters, but higher officials set the conditions. According to Steen, the autocracy was not tyrannical where the citizens were treated arbitrarily by the king and officials: the laws were strict and the punishments harsh, but there was legal certainty. The king rarely used his right to punish outside the judiciary and often used his right to commute sentences or pardons. It almost never happened that the king intervened in a court case before a verdict had been passed.
In 1662, the sheriff system (in which the nobility played an important role) was abolished and replaced with amt . Norway was divided into four main counties (Akershus, Kristiansands, Bergenhus and Trondhjems) which were later called stiftamt led by stiftamtmen with a number of county marshals and bailiffs (futer) under them. The county administrator in Akershus also had other roles such as governor. The former sheriffs were almost absolute within their fiefs, while the new stifamtmen and amtmen had more limited authority; among other things, they did not have military equipment like the sheriffs. The county officials had no control over state income and could not enrich themselves privately as the sheriffs could, taxes and fees were instead handled by their own officials. County officials were employed by the king and, unlike the sheriffs, had a fixed salary. Officials appointed by the king were responsible for local government. Before 1662, the sheriffs themselves appointed low officials such as bailiffs, mayors and councillors. A church commissioner was given responsibility for overseeing the churchwardens' accounts. In 1664, two general road masters were appointed for Norway, one for Sonnafjelske (Eastland and Sørlandet) and one for Nordafjelske (Westlandet and Trøndelag; Northern Norway had no roads).
Both Denmark and Norway got new law books. The wretched state finances led to an extensive sale of crown property, first to the state's creditors. Further sales meant that many farmers became self-owned at the end of the 18th century. Industrial exploitation of Norwegian natural resources began, and trade and shipping and especially increasing timber exports led to economic growth in the latter part of the 1700s.
From 1500 to 1814, Norway did not have its own foreign policy. After the dissolution of the Kalmar Union in 1523, Denmark remained the leading power in the Nordic region and dominated the Baltic Sea, while Sweden sought to expand geographically in all directions and strengthened its position. From 1625 to 1660, Denmark lost its dominance: Christian IV lost to the emperor in the Thirty Years' War and ceded Skåne, Blekinge, Halland, Båhuslen , Jemtland and Herjedalen as well as all the islands in the inner part of the Baltic Sea. With this, Norway got its modern borders, which have remained in place ever since. Sweden was no longer confined by Norway and Denmark, and Sweden became the great power in the Nordic region. At the same time, Norway remained far from Denmark (until 1660 there was an almost continuous land connection between Norway and Denmark). During the Great Nordic War, Danish forces moved towards Scania and ended with Charles the 12th falling at Fredriksten . From 1720 to 1807 there was peace except for the short Cranberry War in 1788. In August 1807, the British navy surrounded Denmark and demanded that the Danish fleet be handed over. After bombing 2-7. On September 1807, the Danes capitulated and handed over the fleet (known as the "fleet robbery") and the arsenal. Two weeks later, Denmark entered into an alliance with Napoleon and Great Britain declared war on Denmark in November 1807. The Danish leadership had originally envisioned an alliance with Great Britain. Anger at the fleet robbery and fear of French occupation of Denmark itself (and thus breaking the connection with Norway) were probably the motive for the alliance with France. According to Sverre Steen, the period 1807-1814 was the most significant in Norway's history (before the Second World War). Foreign trade was paralyzed and hundreds of Norwegian ships were seized by the British. British ships, both warships and privateers , blocked the sea route between Norway and Denmark as described in " Terje Vigen " by Henrik Ibsen . During the Napoleonic Wars , there was a food shortage and famine in Norway, between 20 and 30 thousand people out of a population of around 900 thousand died from sheer lack of food or diseases related to malnutrition.
From the late summer of 1807, Norway was governed by a government commission led by the governor and commander-in-chief, Prince Christian August . Christian August was considered an honorable and capable leader. In 1808, a joint Russian and Danish/Norwegian attack on Sweden was planned; the campaign fails completely and Christian August concludes a truce with the Swedes. The Swedish king was deposed, the country got a new constitution with a limited monarchy and in the summer of 1808, Christian August was elected heir to the throne in Sweden. Christian August died a few months after he moved to Sweden and the French general Jean Baptiste Bernadotte became the new heir to the throne with the name "Karl Johan". After Napoleon was defeated at Leipzig in 1813, Bernadotte entered Holstein with Swedish forces and forced the Danish king to the Peace of Kiel .
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
One of the things being online has given me, is an appreciation of the wonders that surrounded me as I was growing up, but was ignorant of. Such a shame then that I only get to see bits and pieces when we go back to visit my Mother, of like this weekend, when I returned home for a school reunion.
Fritton is a small village on the A143 between Yarmouth and Beccles, and we used to go as we liked the local pub, The Decoy. It was run by an ex-RAF dentist, Eric. Nice bloke, hope he and his wife are still OK.
Looking through my friend's website on Suffolk churches last week, I came across the entry for Fritton, and I was intrigued: so, the first stop out of Lowestoft was Fritton.
Set down a quiet country lane, a simple round-towered church, but then like so many churches, the exterior does not hint at the delights and wonders inside.
I thought the round chancel similar to Wissington, but inside the chancel is revealed as Norman and many-arched. But let Simon describe it:
---------------------------------------------------
Norfolk now has two Frittons, but this one used to be in Suffolk. Here we are out in the wilds of the Lothingland Peninsula, and in 1974 the border was moved a few miles south so that Great Yarmouth's dreary suburbia could all be taken into Norfolk. Unfortunately for Suffolk, the new border line was taken down to Fritton Lakes, putting this little jewel of a church and its pretty village into the northern county.
Perhaps it was compensation of a kind for also having to take on the awful town of Hopton to the east. In this case, Suffolk's loss was very much Norfolk's gain, for this is that rare thing in East Anglia, a Norman church with an apse. They are thin on the ground in the region, and the three best are now all within a few miles on the same side of the border. Hales and Heckingham are on the far bank of the Waveney; St Edmund is similarly round-towered and thatched, and if it is not quite as pretty as its two cousins, it is at least as interesting, and perhaps even more of a treasure house than they are.
There is a little trapdoor on the south side of the chancel, the purpose of which is not immediately clear. Inevitably in this traditionally lawless area not far from the sea, it has become known as the Smugglers' Loft. The churches of this area are all in the Norwich Diocese, even the Suffolk ones, and while the churches near to Yarmouth and Lowestoft have a reputation for being kept locked, Fritton St Edmund is, thankfully, open everyday, and you step into a pleasantly Victorianised rustic interior. The view to the east is unusual, with the little, low chancel hemmed in up one corner behind a screen which doesn't really seem to fit, and the royal arms high above on top of the eastern wall of the 14th Century rebuilt nave. When the nave was widened, the original north wall was retained and the other wall rebuilt about three metres further south, thus the curious juxtaposition between nave and chancel. In the splay of a window on this south side the rebuilders painted an image of a Saint, possibly St John the Baptist holding an agnus dei, while on the north wall opposite the south doorway is a massive St Christopher of about the same date. Otherwise, the nave is rather austere, the recut square font at the west end lending a note of gravitas.
This plainness and simplicity offset the fabulous jewel-like interior of the chancel, which you step down into as if into a quite different church. It is a remarkable survival. The tunnel-vaulting is an extraordinary thing to find. The trapdoor outside lets into the space above it, but more interestingly vaulting of this kind is often associated with there having been a tower above. Not only the vaulting of the apse has survived, but in 1967 a sequence of wall-paintings depicting the martyrdom of St Edmund were uncovered in the eastern end of the apse. It is one of the most complete sequences of the subject in England. The Saint himself appears crowned and shot through with arrows in the central panel, and other panels depict Danish bowmen, possibly St Peter and a donor. There is a little panel of Victorian glass depicting St Edmund at the centre, a happy accident because they could not have known about the wall paintings.
The chancel windows are furnished with some excellent early 20th century glass depicting a sequence of East Anglian Saints. They include St Walstan, St Olaf, St William of Norwich, St Felix, Fursey, St Wendreda, St Etheldreda and the more international seafaring Saint, St Nicholas. It is a perfect setting for them.
The screen has obviously been restored, perhaps more than once, but it almost certainly dates from the time that the nave was widened. There is said to be another which is almost identical, only better, in the now-closed church at Belton a few miles off, where it awaits an uncertain fate. No such fears here; I compared St Edmund with the churches of Hales and Heckingham near the start of this piece, but it is worth adding that this is the only one of those three apsed Norman churches which has not been declared redundant, and is still home to an Anglican faith community.
Arthur Mee, in his 1940s Kings England: Suffolk, waxes so lyrically about Fritton that you might be forgiven for thinking that he is actually writing a spoof, or a parody of himself. Here is heart's delight, he begins, for painter, poet and naturalist; great waters, spreading woodland, nursery of multitudes of water-fowl, and nightingales which sing in chorus the livelong day and night of their minstrel season. Mee also recalls the inconsequential but fascinating detail from the registers that on the 17th day of August 1816, Hannah Freeman did penance in the church for defaming the character of Mary Hanham, spinster. There is a good story behind that, no doubt.
Today, most visitors to this parish are here on holiday, because around the great Fritton Lake, which is the longest in East Anglia, spreads Fritton Country Park and its associated camping sites. Part of the lake is Fritton Decoy, a long, narrow stretch into which ducks were attracted to be shot in their hundreds by 19th century worthies. There is something pleasingly old-fashioned about the setting, as if the Famous Five might even now be in a tent nearby, awaiting an adventure.
Simon Knott, July 2008
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
It is with a sense of great hilarity that I make this post about the latest idiocy that is Celia Farber. Over the last few years she has been pursuing a defamation lawsuit against a number of people who dared to make comments about her. Recently the case was thrown out of court with a somewaht scathing slap down from Justice Louis B York. The article reporting the case mentioned something that I found to be very interesting indeed:
"He also pointed to examples submitted to the court by Ms. Farber of hostile online statements made about her by AIDS activists. These examples, he said, actually hurt her case.
"Although her purpose is to show the animus of the traditional HIV/AIDS community and impugn defendants' motives in making their statements against her, it also illustrates dramatically that, to AIDS activists angry at the dissenters, Farber has a celebrity status and notoriety," he said."
Now I must say that upon reading such a comment I was curious about WHAT examples she had submitted to show how mean those nasty AIDS activists are to her, and reading the case decision (amongst all the other gems) was this: "Also as her brief in opposition to the converted motion notes, a former website which attacked HIV dissenters prominently featured a photograph of Farber which had been splattered in blood; she annexes a copy of the photograph to her opposition papers. Although her purpose is to show the animus of the traditional HIV/AIDS community and impugn defendants motives in making statements against her, it also illustrates dramatically that, to AIDS activists angry at the dissenters, Farber has a celebrity status and notoriety"
So in a typical attempt at playing the victim, Farber used my work to try to make those who disagree with her look bad, but only succeeded in shooting herslf in the foot and confirming that Celia Farber is her own worst enemy.
The last word on this subject should go to the late, great Kenneth Williams
Journalist's Defamation Claim Against AIDS Activist Is Dismissed
Brendan Pierson
New York Law Journal
11-08-2011
A state judge has dismissed a lawsuit filed by a journalist against a prominent AIDS activist for allegedly defaming her in a public dispute over an article she wrote challenging the scientific consensus that AIDS is caused by the human immunodeficiency virus.
Manhattan Supreme Court Justice Louis B. York (See Profile) ruled last week in Farber v. Jefferys, 106399/09, that the journalist, Celia Farber, was a public figure for the purpose of the lawsuit and that her defamation claims against AIDS activist Richard Jefferys could not survive the heightened scrutiny required for public figures.
Ms. Farber began covering the AIDS epidemic for Spin magazine in the 1980s. While at Spin, she conducted a sympathetic interview with Peter Duesberg, a professor of biology at the University of California at Berkeley who rejects the scientific consensus that AIDS is caused by HIV. Mr. Duesberg claims the disease is caused by recreational drug use, and is sometimes aggravated by antiviral drugs used to treat it. He contends that HIV is a harmless "passenger virus" and has argued that the pharmaceutical industry has suppressed dissent in order to sell antiviral drugs.
Ms. Farber continued to give sympathetic coverage to Mr. Duesberg and write skeptically of the medical establishment on the issue of AIDS, culminating in a 2006 article in Harper's, "Out of Control," in which she castigated "so-called community AIDS activists" who "were sprung like cuckoo birds from grandfather clocks." Ms. Farber and Harper's drew harsh criticism for the article. A group of doctors and activists, including Mr. Jefferys, head of the anti-AIDS Treatment Action Group, published a widely circulated 56-point refutation of the article.
In 2008, the Semmelweis Society International, an organization formed to support whistleblowers in the medical field, announced that it was going to give an award to Ms. Farber and Mr. Duesberg for their dissent about AIDS. The group said the award was prompted by the Harper's article.
After learning of the award, Mr. Jefferys sent a Semmelweiss employee an e-mail saying that Ms. Farber and Mr. Duesberg were "not whistleblowers" but "simply liars." He said he could provide numerous examples of their dishonesty, including "altering of quotes from the scientific literature, false representations of published papers, etc." This e-mail is the core of Ms. Farber's defamation suit. She said the e-mail was circulated among members of Congress and the media, that it was false and that it was intended to destroy her reputation.
Mr. Jefferys filed a pre-answer motion to dismiss the lawsuit. He said the e-mail was true, and that Ms. Farber was a public figure, making her defamation claims subject to a heightened standard of scrutiny.
Justice York agreed. He noted that Ms. Farber has been writing about AIDS since the 1980s and has spoken at conferences on the subject. He also pointed to examples submitted to the court by Ms. Farber of hostile online statements made about her by AIDS activists. These examples, he said, actually hurt her case.
"Although her purpose is to show the animus of the traditional HIV/AIDS community and impugn defendants' motives in making their statements against her, it also illustrates dramatically that, to AIDS activists angry at the dissenters, Farber has a celebrity status and notoriety," he said.
"Finally, Farber acknowledges that the article 'Out of Control' appeared in Harper's magazine, which has a widespread reputation; that the publication of 'Out of Control' generated enormous attention and publicity not only for the article but for her as its author, resulting in a series of articles about both; that internationally known members of the traditional HIV/AIDS community felt compelled to publish a lengthy document refuting the contentions in 'Out of Control,'" the judge wrote.
"Thus, Farber's own complaint and the papers she submits in opposition to this motion establish that, in the limited context of issues surrounding AIDS and HIV dissenters and the question of whether HIV causes AIDS, she is a public figure," he said.
Furthermore, Justice York said, even if Ms. Farber were not a public figure, Mr. Jefferys' e-mail would be subject to a heightened standard because it involved a matter of public concern. Allowing the defamation claims to go forward would have a chilling effect on the public discourse on an important subject, he wrote.
The judge also rejected Ms. Farber's argument that the suit should go forward even under a heightened standard because Mr. Jefferys' e-mail showed gross negligence.
"Here, Jefferys relied on numerous reliable sources," the judge wrote. "Thus, Jefferys did not exhibit constitutional malice or gross irresponsibility when he relied on them and on his own prior professional research to reach his conclusions about Farber's work as a journalist in 'Out of Control' and her other writings."
Ms. Farber had focused on the word "liar" as an example of gross negligence. But Justice York said that "liar" was just an example of the heated rhetoric around the dispute, noting that Ms. Farber had used similar rhetoric herself.
"Through the various references to him and other 'so-called activists' in the Harper's piece, she strongly suggests that Jefferys and others lie, twist facts or hide data in order to remain in the good graces of the pharmaceutical companies which support them financially," he wrote. "She also accuses him of lying about whether there is a debate as to the cause of AIDS. …Indeed, in her affidavit in support of her opposition, Farber hurls accusations at Jefferys which are strikingly similar to those he has hurled at her."
Andrew T. Miltenberg of Nesenhoff & Miltenberg, counsel to Ms. Farber, said in an e-mailed statement that "We are undeterred and looking forward to appealing this important case. Ideology and belief trumped documented facts in this decision, which is precisely the matter at the heart of this lawsuit. To date, neither Harper's itself nor a single source in Farber's article have disputed her facts.
"We will continue to fight to preserve freedom of the press so that those who report true stories that are unpopular, or threaten industries, are not in a position to be professionally assassinated by the very people whose wrong-doings are exposed. This case is not about a single journalist but about the fate of journalism itself, which has been over-run by vested interests who deploy intimidation tactics to control the press."
Mr. Jefferys was represented by Joseph Evall of Gibson Dunn & Crutcher. He declined to comment.
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
Bright Eyes (Conor Oberst) @ Downtown Benson, Omaha, Nebraska @ Concert for Equality. July 31st, 2010.
Setlist:
1) Trees Get Wheeled Away
2) Bowl of Oranges
3) We Are Nowhere and It's Now
4) Four Winds
5) Old Soul Song
6) Lover I Don't Have to Love
7) Coyote Song
8) Road to Joy
***Please do not steal or repost my images without prior consent & proper credit. If you're interested in licensing or prints, please contact me.***
The GLAAD Media Awards at the Waldorf Astoria Hotel in New York City
The GLAAD Media Awards recognize and honor media for their fair, accurate and inclusive representations of the lesbian, gay, bisexual and transgender community and the issues that affect their lives.
GLAAD, the world's lesbian, gay, bisexual, and transgender (LGBT) media advocacy organization, honored Robert De Niro, Mariah Carey, and the best in film, television, and journalism at the 27th Annual GLAAD Media Awards at the Waldorf Astoria New York on Saturday May 14th 2016. Jennifer Lawrence, Aziz Ansari, Connie Britton, Diane Sawyer, Caitlyn Jenner, Tamron Hall, Noah Galvin, Andrew Rannells, Andreja Pejić, and Jason Biggs were among the special guests. Recording artists Alex Newell and Bebe Rexha, as well as the Tony Award-winning Broadway musical Fun Home performed at the event hosted by Emmy Award-winning actress Laverne Cox. The 27th Annual GLAAD Media Awards were presented by Delta Air Lines, Hilton, Ketel One Vodka, and Wells Fargo.
GLAAD Media Award recipients announced Saturday in New York. Additional awards were presented in Los Angeles at the Beverly Hilton on April 2.
Excellence in Media Award: Robert De Niro (presented by Jennifer Lawrence)
Ally Award: Mariah Carey (presented by Lee Daniels)
· Outstanding TV Journalism – Newsmagazine: “Bruce Jenner: The Interview" 20/20 (ABC) [accepted by: Diane Sawyer, Caitlyn Jenner, and David Sloan, senior executive producer]
· Outstanding TV Journalism Segment: "Interview with Jim Obergefell" Anderson Cooper 360 (CNN) [accepted by: U.S. Supreme Court plaintiff Jim Obergefell]
· Outstanding Magazine Overall Coverage: Cosmopolitan [accepted by: Laura Brounstein, special projects director]
· Outstanding Film – Limited Release: Tangerine (Magnolia Pictures)
· Outstanding Individual Episode: "The Prince of Nucleotides" Royal Pains (USA Network)
· Outstanding Digital Journalism – Multimedia: "Stopping HIV? The Truvada Revolution" Vice Reports (Vice.com)
· Outstanding Newspaper Article: "Cold Case: The Murders of Cosby and Jackson" by Dianna Wray (Houston Press)
· Outstanding Magazine Article: "Behind Brazil's Gay Pride Parades, a Struggle with Homophobic Violence" by Oscar Lopez (Newsweek)
· Outstanding Digital Journalism Article: "This Is What It’s Like To Be An LGBT Syrian Fleeing For Your Life" by J. Lester Feder (Buzzfeed.com)
SPANISH-LANGUAGE NOMINEES
· Outstanding Daytime Program Episode: "¿El marido de mi padre o yo?" Caso Cerrado (Telemundo)
· Outstanding TV Journalism – Newsmagazine: TIE: "Amor que rompe barreras" Un Nuevo Día (Telemundo) and "En cuerpo ajeno" Aquí y Ahora (Univision)
· Outstanding TV Journalism Segment: "Víctimas de abusos" Noticiero Univision (Univision)
· Outstanding Digital Journalism – Multimedia: "Campeones de la igualdad" (Univision.com)
GLAAD (formerly the Gay & Lesbian Alliance Against Defamation) is a U.S. non-governmental media monitoring organization founded by LGBT people in the media.
Motto - to promote understanding, increase acceptance, and advance equality.
Founded - 1985
Founder
Vito Russo
Jewelle Gomez
Lauren Hinds
GLAAD 2016 President and CEO Sarah Kate Ellis
GLAAD
104 W 29th St #4,
New York, NY 10001
USA
(212) 629-3322
Waldorf Astoria Hotel
301 Park Ave,
New York, NY 10022
USA
(212) 355-3000
Hashtag metadata tag
#GMA @glaad #glaadawards #GLAAD #GLAADMediaAwards #GLAADMedia #GLAADAwards #LGBT #GLBT #LGBTQ #GLBTQ #Lesbian #gay #gays #gaymen #gaywomen #bi #Bisexual #Trans #Transman #TransWoman #Transidentity #Transgender #Gender #GenderFluid #GenderIdentity #Queer #Media #TV #Television #Press #WaldorfAstoria #WaldorfAstoriaHotel #NY #NYC #NYS #NewYork #NewYorkCity #NewYorkState #USA #Equality #Pride #celebrity #fashion #famous #style #RedCarpet #RedCarpetEvent
Photo
New York City, Manhattan Island, New York State, USA The United States of America country, North America continent
May 14th 2016
The hit reality TV show Jersey Shore starring
Angelina "Jolie" Pivarnick
Jenni "JWoww" Farley
Michael "The Situation" Sorrentino
Nicole "Snooki" Polizzi
Paul "DJ Pauly D" DelVecchio
Ronnie Ortiz-Magro
Sammi "Sweetheart" Giancola
Vinny Guadagnino
Prior to the show adding cast member
Deena Nicole Cortese
was filmed at The Metropole Hotel on Collins Avenue in South Beach Miami, The rooms at the hotel were reconstructed so that all the cast members could be "living" together and the common hot tub was private to them. After the show became a hit and all of the cast members went on to mainstream popularity the Metropole Hotel was planning on leaving the rooms set up suite style and cash in on the notoriety with a hefty $2,000 a night to rent to "Jersey Shore Suite" ... after careful thinking The Metropole realized the popularity of the show was with a demographic that could not afford $2,000 a night for a hotel room one block off of Ocean Drive and the rooms were returned to individual status and the private hot tub area was returned to common area status, even though The Metropole Hotel has been changed forever by reality show television.
The Jersey Shore season two filmed at
The Metropole Hotel Apartments
635 Collins Avenue
Miami Beach, FL 33139
(305) 672-0009
11-30-2010
Building Bridges of Solidarity: Breaking Down Barriers, a 117-foot long mural on 24th Street and Capp Street, was executed in 1997 by Eric Norberg and Mike Ramos for HOMEY (Homies Organizing the Mission to Empower Youth) and project coordinator Nancy Hernandez.
The anti-Zionist mural, depicting "related images of struggle by indigenous communities against forces of imperialism, racism, and economic oppression", came under heavy protest from the Anti-Defamation League and the Jewish Community Relations Council (JCRC) and the HOMEY artists had to remove or alter the portion of the mural depicting Palestinian resistance.
Families Belong Together — Partners
The June 30 Families Belong Together actions are being organized by everyday people across the country, supported by a number of organizations, in addition to the four lead sponsors. Some of the organizations supporting these actions are listed below.
We welcome engagement from all organizations and individuals on this issue. Please feel free to send your supporters directly to the event page without informing us!
To get more involved, please submit the form at: MoveOn.org/Partner
#VOTEPROCHOICEEnd Rape on CampusNDWA
270 StrategiesEqual Voice ActionNEA
350.org
Equality LabsNETWORK Lobby for Catholic Social Justice
ACLUEvery VoiceNetwork of Spiritual Progressives
Action Together MassachusetttesFair Immigration Reform MovementNextGen America
Action Together NetworkFaith in Public LifeNSEA
Advancement ProjectFamilies Belong TogetherOne Billion Rising
AFTFamilies USAOrganizing for Action
Al Otro LadoFeminist Majority FoundationOxfam America
All OutFood & Water WatchPantsuit Nation
Alliance for JusticeForeign Policy for AmericaParentsTogether
Alliance for Youth ActionFriends of the EarthPeople Demanding Action
American Constitution SocietyFuse WashingtonPeople For the American Way
American Ethical UnionGamlielPeople's Action
American Human Rights Council (AHRC-USA)Global ExchangePlanned Parenthood Federation of America
American Sexual Health AssociationGlobal Fund for ChildrenPoligon Education Fund
Amnesty International USAGreenLatinosPositive Women's Network-USA
Anti-Defamation LeagueGreenpeacePresbyterian Church (USA)
Arab American InstituteHand in Hand: The Domestic Employers NetworkPresente.org
Asian Americans Advancing Justice | AAJCHarnessPriorities USA
ASISTAHeadCountPublic Citizen
Assisi CommunityHealth Care VoterRace Forward
Asylum Seeker Advocacy Project (ASAP) at the Urban Justice CenterHispanic FederationRainforest Action Network
Asylum Seeker Assistance ProjectHuman Rights CampaignReally American
AvaazHuman Rights FirstResistance Labs
Bayard Rustin Center for Social JusticeIfNotNowRock the Vote
Bend the ArcImmigration HubSALDEF
Beyond the BombIn Our Own Voice: National Black Women's Reproductive Justice AgendaSanctuary for Families
Brave New FilmsIndivisibleSEIU
Campaign for Southern EqualityJapanese American Citizens LeagueSIECUS
Caring Across GenerationsJewish Voice for PeaceSierra Club
CASA in ActionJStreetSister District Action Network
Center for American Progress Action FundJWISojourners
Center for Biological DiversityKIPPSouth Asian Americans Leading Together
Center for Community ChangeLatin America Working GroupSouthern Poverty Law Center
Center for Gender and Refugee StudiesLatin American Legal Defense and Education FundStand Up America
Center for Reproductive RightsLatino Victory FoundationSum of Us
Center for Victims of TortureLatinoJustice PRLDEFTax March
Centro de los Derechos del Migrante, Inc.Lawyers for Good GovernmentThe Leadership Conference
Chicago Women Take ActionLeadership Conference of Women ReligiousThe Workmen’s Circle
Children's Defense Fund-TexasLeague of Conservation VotersTogether We Will Contra Costa
Church World ServiceLeague of United Latin American Citizens (LULAC)Truman National Security Project
Clean Water ActionLGBTQ Task ForceUltraViolet
Coalition of Labor Union WomenLittle LobbyistsUnidosUS
Coalition on Human NeedsMALDEFUnitarian Universalist Association
Congregational UCC GreensboroMarchOnUnitarian Universalist Service Committee
Congressional Hispanic Caucus Institute (CHCI)Moms RisingUnitarian Universalists for Social Justice (UUSJ)
Constitutional Accountability CenterMuslim AdvocatesUnited State of Women
Council on American-Islamic RelationsNARALUnited We Dream
Courage CampaignNational Alliance to End Sexual ViolenceUS Campaign for Palestinian Rights
CredoNational Asian Pacific American Women's Forum (NAPAWF)VDay.org
Crooked MediaNational Iranian American CouncilVoto Latino
Daily KosNational Justice for Our NeighborsWashington Office on Latin America
DC Immigration HubNational Latina Institute for Reproductive HealthWin Without War
DC Teens ActionNational Network to End Domestic ViolenceWomen Employed
Define AmericanNational Nurses UnitedWomen's March
Democracy InitiativeNational Organization of Concerned Black MenWomen's Refugee Commission
Disciples Center for Immigration and RefugeesNational Partnership for Women & FamiliesWorkplace Fairness
Disciples Refugee & Immigration MinistriesNational Women’s Law CenterYouth Caucus of America
Dulles Justice CoalitionNCJWYWCA USA
Earthjustice
Protest Is Part of the National ‘Families Belong Together’ Day of Action With More Than 710 Events Nationwide
-- On Saturday, June 30th, [residents will rally at various locations as part of the Families Belong Together national day of action to protest the Trump Administration’s policy of forcibly separating children from their parents, the detention of families, and the fact that the Trump Administration has failed to reunite thousands of children with their parents.
WHEN: Saturday, June 30th. [TIME AM/PM TIME ZONE]
WHERE: [LOCATION]. [ADDRESS]
FOR MORE INFORMATION: [MOVEON LINK]
FACEBOOK EVENT LINK: [FB EVENT LINK]
LOCAL CONTACT: [NAME] | [NUMBER] | [EMAIL]
ORGANIZATIONAL SPONSORS INCLUDE: [USE THIS SECTION TO LIST ORGANIZATIONAL SPONSORS AND CO-SPONSORS WITH THEIR PERMISSION]
The [CITY] protest is part of a National “Families Belong Together” Day of Action featuring more than 710 events in all 50 states and an anchor protest in Lafayette Square in Washington DC. Tens of thousands of people are expected to participate across the country. Specifically, the protesters will demand that the Trump Administration:
•Reunite families now. Permanently end family separation and immediately reunify those that have been separated. ICE must release parents immediately so that ORR can reunify them with their children.
•End family detention. Children and families deserve due process, not indefinite imprisonment. Children do not belong in baby cages and internment-like camps. Family incarceration is not the solution to family separation.
•End ‘Zero Humanity.’ Reverse the Trump administration’s policy that created this crisis and chaos to begin with. Parents should not be criminally prosecuted for doing what all parents do, which is bring their children to safety. This horrible nightmare for families will only end when Trump permanently stops his 100% prosecution policy.
Say it loud, say it clear,
Immigrants are welcome here!
Say it loud, say it clear,
Refugees are welcome here!
Repeat“Courage” (listen):
Courage, my friend, you do not walk alone.
We will, walk with you, and sing your spirit home.
*Replace “Courage” with other words like “families” “immigrants” or “children”
When immigrant rights are under attack,
What will we do? Unite, fight back!
When refugee rights are under attack,
What will we do? Unite, fight back!
Repeat“May The Life I Lead” (listen):
Let the life I lead, speak for me. (x2)
When I get to the end of the road, and lay down my heavy load,
Let the life I lead, speak for me.
El pueblo unido
jamás será vencido!
(The people united, will never be defeated)
RepeatTo the tune of “Blessings” by Chance the Rapper (listen):
We gonna rise up, rise up till it’s won (x2)
When the people rise up, the powers come down (x2)
They try to stop us, but we keep comin’ back (x2)
Love, not hate, makes America great!
Repeat
“We are Family” by Sister Sledge
We are family, I got all my people with me
We are family, Get up ev'rybody and sing
We are family, I got all my people with me
We are family, Get up ev'rybody and sing
Families Belong Together — Partners
The June 30 Families Belong Together actions are being organized by everyday people across the country, supported by a number of organizations, in addition to the four lead sponsors. Some of the organizations supporting these actions are listed below.
We welcome engagement from all organizations and individuals on this issue. Please feel free to send your supporters directly to the event page without informing us!
To get more involved, please submit the form at: MoveOn.org/Partner
#VOTEPROCHOICEEnd Rape on CampusNDWA
270 StrategiesEqual Voice ActionNEA
350.org
Equality LabsNETWORK Lobby for Catholic Social Justice
ACLUEvery VoiceNetwork of Spiritual Progressives
Action Together MassachusetttesFair Immigration Reform MovementNextGen America
Action Together NetworkFaith in Public LifeNSEA
Advancement ProjectFamilies Belong TogetherOne Billion Rising
AFTFamilies USAOrganizing for Action
Al Otro LadoFeminist Majority FoundationOxfam America
All OutFood & Water WatchPantsuit Nation
Alliance for JusticeForeign Policy for AmericaParentsTogether
Alliance for Youth ActionFriends of the EarthPeople Demanding Action
American Constitution SocietyFuse WashingtonPeople For the American Way
American Ethical UnionGamlielPeople's Action
American Human Rights Council (AHRC-USA)Global ExchangePlanned Parenthood Federation of America
American Sexual Health AssociationGlobal Fund for ChildrenPoligon Education Fund
Amnesty International USAGreenLatinosPositive Women's Network-USA
Anti-Defamation LeagueGreenpeacePresbyterian Church (USA)
Arab American InstituteHand in Hand: The Domestic Employers NetworkPresente.org
Asian Americans Advancing Justice | AAJCHarnessPriorities USA
ASISTAHeadCountPublic Citizen
Assisi CommunityHealth Care VoterRace Forward
Asylum Seeker Advocacy Project (ASAP) at the Urban Justice CenterHispanic FederationRainforest Action Network
Asylum Seeker Assistance ProjectHuman Rights CampaignReally American
AvaazHuman Rights FirstResistance Labs
Bayard Rustin Center for Social JusticeIfNotNowRock the Vote
Bend the ArcImmigration HubSALDEF
Beyond the BombIn Our Own Voice: National Black Women's Reproductive Justice AgendaSanctuary for Families
Brave New FilmsIndivisibleSEIU
Campaign for Southern EqualityJapanese American Citizens LeagueSIECUS
Caring Across GenerationsJewish Voice for PeaceSierra Club
CASA in ActionJStreetSister District Action Network
Center for American Progress Action FundJWISojourners
Center for Biological DiversityKIPPSouth Asian Americans Leading Together
Center for Community ChangeLatin America Working GroupSouthern Poverty Law Center
Center for Gender and Refugee StudiesLatin American Legal Defense and Education FundStand Up America
Center for Reproductive RightsLatino Victory FoundationSum of Us
Center for Victims of TortureLatinoJustice PRLDEFTax March
Centro de los Derechos del Migrante, Inc.Lawyers for Good GovernmentThe Leadership Conference
Chicago Women Take ActionLeadership Conference of Women ReligiousThe Workmen’s Circle
Children's Defense Fund-TexasLeague of Conservation VotersTogether We Will Contra Costa
Church World ServiceLeague of United Latin American Citizens (LULAC)Truman National Security Project
Clean Water ActionLGBTQ Task ForceUltraViolet
Coalition of Labor Union WomenLittle LobbyistsUnidosUS
Coalition on Human NeedsMALDEFUnitarian Universalist Association
Congregational UCC GreensboroMarchOnUnitarian Universalist Service Committee
Congressional Hispanic Caucus Institute (CHCI)Moms RisingUnitarian Universalists for Social Justice (UUSJ)
Constitutional Accountability CenterMuslim AdvocatesUnited State of Women
Council on American-Islamic RelationsNARALUnited We Dream
Courage CampaignNational Alliance to End Sexual ViolenceUS Campaign for Palestinian Rights
CredoNational Asian Pacific American Women's Forum (NAPAWF)VDay.org
Crooked MediaNational Iranian American CouncilVoto Latino
Daily KosNational Justice for Our NeighborsWashington Office on Latin America
DC Immigration HubNational Latina Institute for Reproductive HealthWin Without War
DC Teens ActionNational Network to End Domestic ViolenceWomen Employed
Define AmericanNational Nurses UnitedWomen's March
Democracy InitiativeNational Organization of Concerned Black MenWomen's Refugee Commission
Disciples Center for Immigration and RefugeesNational Partnership for Women & FamiliesWorkplace Fairness
Disciples Refugee & Immigration MinistriesNational Women’s Law CenterYouth Caucus of America
Dulles Justice CoalitionNCJWYWCA USA
Earthjustice
Protest Is Part of the National ‘Families Belong Together’ Day of Action With More Than 710 Events Nationwide
-- On Saturday, June 30th, [residents will rally at various locations as part of the Families Belong Together national day of action to protest the Trump Administration’s policy of forcibly separating children from their parents, the detention of families, and the fact that the Trump Administration has failed to reunite thousands of children with their parents.
WHEN: Saturday, June 30th. [TIME AM/PM TIME ZONE]
WHERE: [LOCATION]. [ADDRESS]
FOR MORE INFORMATION: [MOVEON LINK]
FACEBOOK EVENT LINK: [FB EVENT LINK]
LOCAL CONTACT: [NAME] | [NUMBER] | [EMAIL]
ORGANIZATIONAL SPONSORS INCLUDE: [USE THIS SECTION TO LIST ORGANIZATIONAL SPONSORS AND CO-SPONSORS WITH THEIR PERMISSION]
The [CITY] protest is part of a National “Families Belong Together” Day of Action featuring more than 710 events in all 50 states and an anchor protest in Lafayette Square in Washington DC. Tens of thousands of people are expected to participate across the country. Specifically, the protesters will demand that the Trump Administration:
•Reunite families now. Permanently end family separation and immediately reunify those that have been separated. ICE must release parents immediately so that ORR can reunify them with their children.
•End family detention. Children and families deserve due process, not indefinite imprisonment. Children do not belong in baby cages and internment-like camps. Family incarceration is not the solution to family separation.
•End ‘Zero Humanity.’ Reverse the Trump administration’s policy that created this crisis and chaos to begin with. Parents should not be criminally prosecuted for doing what all parents do, which is bring their children to safety. This horrible nightmare for families will only end when Trump permanently stops his 100% prosecution policy.
Say it loud, say it clear,
Immigrants are welcome here!
Say it loud, say it clear,
Refugees are welcome here!
Repeat“Courage” (listen):
Courage, my friend, you do not walk alone.
We will, walk with you, and sing your spirit home.
*Replace “Courage” with other words like “families” “immigrants” or “children”
When immigrant rights are under attack,
What will we do? Unite, fight back!
When refugee rights are under attack,
What will we do? Unite, fight back!
Repeat“May The Life I Lead” (listen):
Let the life I lead, speak for me. (x2)
When I get to the end of the road, and lay down my heavy load,
Let the life I lead, speak for me.
El pueblo unido
jamás será vencido!
(The people united, will never be defeated)
RepeatTo the tune of “Blessings” by Chance the Rapper (listen):
We gonna rise up, rise up till it’s won (x2)
When the people rise up, the powers come down (x2)
They try to stop us, but we keep comin’ back (x2)
Love, not hate, makes America great!
Repeat
“We are Family” by Sister Sledge
We are family, I got all my people with me
We are family, Get up ev'rybody and sing
We are family, I got all my people with me
We are family, Get up ev'rybody and sing
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole memorial is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
Two banner read "Taiwan must get Independence" and "Taiwanese Nationalist Force" outside the Central Government Offices in the Admiralty district of Hong Kong on December 10, 2014.
January 15, 2014. SCMP News :
In a rare combative gesture, Chief Executive Leung Chun-ying hit out directly at student leaders at the start of his annual policy address, attacking them for "putting forward fallacies" concerning nationalism and self-determination for Hong Kong.
Leung slammed students for "advocating independence" in the University of Hong Kong Student Union magazine Undergrad. He also criticised a book published by Undergrad in September last year entitled Hong Kong Nationalism.
Leung started his speech by outlining the key choices that Hong Kong faces in its economic and political development. He explained that under the "one country, two systems" principle, Hong Kong enjoys a "high degree of autonomy" and not an absolute one.
Previous policy addresses have rarely tackled Hong Kong's level of autonomy that directly.
Leung went on to say: "The February 2014 issue of Undergrad … featured a cover story entitled 'Hong Kong people deciding their own fate' … A book named Hong Kong Nationalism was published by Undergrad. It advocates that Hong Kong should find a way to … self-determination.
"Undergrad and other students … have misstated some facts. We must stay alert. We also ask political figures … to advise them against putting forward such fallacies," Leung urged.
Leung also dismissed a popular slogan during the 79-day Occupy Central protests, "Hong Kong shall resolve Hong Kong's problems" as unconstitutional.
There was an immediate reaction from students. Government and law student Brian Leung Kai-ping, editor-in-chief for both of the targeted publications, countered that they were both intended to be analyses of academic issues, examining Hong Kong's history and identity.
He claimed that the book's distributor Sino United Publishing had stopped selling copies to retailers at the start of the Occupy protests and had confirmed to him yesterday that it would not change its mind. Sino United Publishing could not be reached for comment last night.
Alex Chow Yong-kang, secretary general of the Federation of Students, said on his Facebook page that the chief executive's comments revealed his "extreme mindset". "He's even suspicious of remarks made in student magazines … it proves that he lives in the world of [pro-Beijing newspapers] Wen Wei Pao and Ta Kung Pao, and can't tolerate students' independence, freedom and defiance," he added.
"He is trying all he can to defame student activists after Beijing's pressure on him following the Occupy protests."
In a press conference later, the chief executive argued the February Undergrad issue did not reflect an accurate understanding of the city's constitutional status.
He dismissed suggestions that his comments undermined academic freedom and freedom of expression in Hong Kong because the articles were "not academic works" but were instead advancing an argument. He pointed out that officials also enjoyed freedom of speech.
Executive Council convenor Lam Woon-kwong backed the chief executive, saying: "Any promotion or advocacy of independence is totally inappropriate."
But Financial Secretary John Tsang Chun-wah showed no support for Leung's words and declined to comment. "I think we should allow him to justify that ... This is his opinion," he said.
An HKU spokesman said the university cherished freedom of speech for its staff and students and recognised the autonomy of the student union, adding: "We trust that the union will be able to manage its own affairs and to take responsibility for them,"
A statement from the university's student union said: "The whole campus of HKU elected the editor-in-chief and the deputy [of Undergrad], with the vote count several times bigger than that of the small-circle chief executive election. With no members of the student union ever casting any doubt on the Undergrad's comments, how unnecessary it is for the chief executive to make a fuss about it."
The GLAAD Media Awards at the Waldorf Astoria Hotel in New York City
The GLAAD Media Awards recognize and honor media for their fair, accurate and inclusive representations of the lesbian, gay, bisexual and transgender community and the issues that affect their lives.
GLAAD, the world's lesbian, gay, bisexual, and transgender (LGBT) media advocacy organization, honored Robert De Niro, Mariah Carey, and the best in film, television, and journalism at the 27th Annual GLAAD Media Awards at the Waldorf Astoria New York on Saturday May 14th 2016. Jennifer Lawrence, Aziz Ansari, Connie Britton, Diane Sawyer, Caitlyn Jenner, Tamron Hall, Noah Galvin, Andrew Rannells, Andreja Pejić, and Jason Biggs were among the special guests. Recording artists Alex Newell and Bebe Rexha, as well as the Tony Award-winning Broadway musical Fun Home performed at the event hosted by Emmy Award-winning actress Laverne Cox. The 27th Annual GLAAD Media Awards were presented by Delta Air Lines, Hilton, Ketel One Vodka, and Wells Fargo.
GLAAD Media Award recipients announced Saturday in New York. Additional awards were presented in Los Angeles at the Beverly Hilton on April 2.
Excellence in Media Award: Robert De Niro (presented by Jennifer Lawrence)
Ally Award: Mariah Carey (presented by Lee Daniels)
· Outstanding TV Journalism – Newsmagazine: “Bruce Jenner: The Interview" 20/20 (ABC) [accepted by: Diane Sawyer, Caitlyn Jenner, and David Sloan, senior executive producer]
· Outstanding TV Journalism Segment: "Interview with Jim Obergefell" Anderson Cooper 360 (CNN) [accepted by: U.S. Supreme Court plaintiff Jim Obergefell]
· Outstanding Magazine Overall Coverage: Cosmopolitan [accepted by: Laura Brounstein, special projects director]
· Outstanding Film – Limited Release: Tangerine (Magnolia Pictures)
· Outstanding Individual Episode: "The Prince of Nucleotides" Royal Pains (USA Network)
· Outstanding Digital Journalism – Multimedia: "Stopping HIV? The Truvada Revolution" Vice Reports (Vice.com)
· Outstanding Newspaper Article: "Cold Case: The Murders of Cosby and Jackson" by Dianna Wray (Houston Press)
· Outstanding Magazine Article: "Behind Brazil's Gay Pride Parades, a Struggle with Homophobic Violence" by Oscar Lopez (Newsweek)
· Outstanding Digital Journalism Article: "This Is What It’s Like To Be An LGBT Syrian Fleeing For Your Life" by J. Lester Feder (Buzzfeed.com)
SPANISH-LANGUAGE NOMINEES
· Outstanding Daytime Program Episode: "¿El marido de mi padre o yo?" Caso Cerrado (Telemundo)
· Outstanding TV Journalism – Newsmagazine: TIE: "Amor que rompe barreras" Un Nuevo Día (Telemundo) and "En cuerpo ajeno" Aquí y Ahora (Univision)
· Outstanding TV Journalism Segment: "Víctimas de abusos" Noticiero Univision (Univision)
· Outstanding Digital Journalism – Multimedia: "Campeones de la igualdad" (Univision.com)
GLAAD (formerly the Gay & Lesbian Alliance Against Defamation) is a U.S. non-governmental media monitoring organization founded by LGBT people in the media.
Motto - to promote understanding, increase acceptance, and advance equality.
Founded - 1985
Founder
Vito Russo
Jewelle Gomez
Lauren Hinds
GLAAD 2016 President and CEO Sarah Kate Ellis
GLAAD
104 W 29th St #4,
New York, NY 10001
USA
(212) 629-3322
Waldorf Astoria Hotel
301 Park Ave,
New York, NY 10022
USA
(212) 355-3000
Hashtag metadata tag
#GMA @glaad #glaadawards #GLAAD #GLAADMediaAwards #GLAADMedia #GLAADAwards #LGBT #GLBT #LGBTQ #GLBTQ #Lesbian #gay #gays #gaymen #gaywomen #bi #Bisexual #Trans #Transman #TransWoman #Transidentity #Transgender #Gender #GenderFluid #GenderIdentity #Queer #Media #TV #Television #Press #WaldorfAstoria #WaldorfAstoriaHotel #NY #NYC #NYS #NewYork #NewYorkCity #NewYorkState #USA #Equality #Pride #celebrity #fashion #famous #style #RedCarpet #RedCarpetEvent
Photo
New York City, Manhattan Island, New York State, USA The United States of America country, North America continent
May 14th 2016
At Oscar time, studios will often take out advertising in film industry mags like Variety promoting films or actors for Academy Award nominations; the ads typically read "for your consideration". David Lynch's new film is going to be independently distributed, so who is to promote Laura Dern's Oscar hopes? Obviously, Lynch himself, with a cow on a leash. Here Lynch sits in L.A. at the corner of Hollywood and LaBrea. The banner to the left reportedly reads: "Without cheese there would be no Inland Empire". God, I love that man. Photo from www.defamer.com.
The Original GLBT Expo Third Annual Video Lounge 2010
The 17th Original GLBT Expo
Jacob K. Javits Convention Center
655 West 34th Street
New York, NY 10001
(212) 216-2000
*********************2010 LINE UP INCLUDED*****************
Saturday 11:00 – 7:00 PM 2010
...11:00 Best in LGBT and our friends Music Videos including Kelly King, Levi Kreis, Rachael Sage,
12:00 George Lyter of ADD-TV music video block
1:00 Fifty years of Queer Cinema by Danforth Prince, of Blood Moon Productions
1:30 LGBT Historic Video – rare footage of NYC GLBT History curated by Randolfe Wicker
2:00 CampBlood.org's House of Horrors - Ever wonder what gays and horror movies have in common? Join the sickos behind the biggest gay horror movie site around.
2:30 David Kittredge, writer and director of the controversial thriller; "Pornography: A Thriller", opening at the Cinema Village on April 16
2 45 Rob Williams director of “Make the Yuletide Gay,” "Three-Day Weekend," and "Long Term Relationship"
3:00 George Lyter music video director and creator of ADD-TV with showcase Art and Activism w/guest speakers.
3:30 CampBlood.org's Slumber Party Massacre Join the nutsos behind the biggest gay horror movie website and their special guests for a slumber party with a serious body count. Bloodshed, beefcake and giveaways are just a few of the surprises in store at this party.
4:00 Under the Pink Carpet with Lovari - Meet the on air personalities from the gay-themed television entertainment news series that airs on WNYE / WNYC TV Channel 25, incl special guest Singer Lovari
4:30 Yozmit a special guest exposing Transgender discrimination in the job market. Yozmit has been in The Daily News, The New York Times and generating alot of press as she is part of the group that has filed a complaint with the state attorney general's office having proved city's human rights law were violated citing J. Crew as one of the offenders. Yozmit is also a performance artists and we will celebrate her work at the expo.
www.nydailynews.com/news/2010/03/14/2010-03-14_report_say...
4:45 Lavender Hip Hop, with Soce the Elemental Wizard and Chic & Sassy America's Top Drag Queen rappers
5:00 Ryan Janek Wolowski of MTV Networks interviews Main Stage Performers
6:00 - 7:00 Best in LGBT and our friends Music Videos incl Vanessa Conde, Beth Sacks, Neon Glitter Bliss, Salme Dahlstrom, amberRose Marie
**********************************************************
Sunday 12-6 2010
12:00 Best in LGBT and our friends Music Videos incl, Jason Antone, Brian Kent, LaVonna Harris, Noa Tylo
1:00 Appolonia Cruz from Fruta Extrana TV which is now FX GAY TV
1:15 Khalid Rivera recording artist who went to #1 Music Video on Logo’s Click List
1:30 GLAAD The Gay & Lesbian Alliance Against Defamation special guest Anu Singh
1:45 Samara Riviera from Vivalariviera.com has been seen on ABC and Telemundo Television, Samara has also produced footage for A&E Television Networks Biography series and has written for both Latino Boys and Adelante Magazine. Special guest will be Sahara Davenport from season two of RuPaul's Drag Race as seen on the MTV Networks channel Logo Television.
2:00 Rob Williams director of the award winning “Make the Yuletide Gay” now out on DVD
2:15 David Kittredge writer and director of the controversial thriller; "Pornography: A Thriller", opening at the Cinema Village on April 16
2:30 Lady Gaga - Live from The National Equality March
3:30 Ryan Janek Wolowski presents "Fatima's First Lady" comedy short starring R. Sky Palkowitz The Delusional Diva.
4:00 - 6:00 Best in LGBT and our friends Music Videos incl Lori Michaels, Athena Reich, Jamisin Lee (dancer), Peppermint, Josh Zuckerman, and interviews with main stage performers.
***********
Photo
New York City USA
03-20-2010
03-21-2010
The Original GLBT Expo Third Annual Video Lounge 2010
The 17th Original GLBT Expo
Jacob K. Javits Convention Center
655 West 34th Street
New York, NY 10001
(212) 216-2000
*********************2010 LINE UP INCLUDED*****************
Saturday 11:00 – 7:00 PM 2010
...11:00 Best in LGBT and our friends Music Videos including Kelly King, Levi Kreis, Rachael Sage,
12:00 George Lyter of ADD-TV music video block
1:00 Fifty years of Queer Cinema by Danforth Prince, of Blood Moon Productions
1:30 LGBT Historic Video – rare footage of NYC GLBT History curated by Randolfe Wicker
2:00 CampBlood.org's House of Horrors - Ever wonder what gays and horror movies have in common? Join the sickos behind the biggest gay horror movie site around.
2:30 David Kittredge, writer and director of the controversial thriller; "Pornography: A Thriller", opening at the Cinema Village on April 16
2 45 Rob Williams director of “Make the Yuletide Gay,” "Three-Day Weekend," and "Long Term Relationship"
3:00 George Lyter music video director and creator of ADD-TV with showcase Art and Activism w/guest speakers.
3:30 CampBlood.org's Slumber Party Massacre Join the nutsos behind the biggest gay horror movie website and their special guests for a slumber party with a serious body count. Bloodshed, beefcake and giveaways are just a few of the surprises in store at this party.
4:00 Under the Pink Carpet with Lovari - Meet the on air personalities from the gay-themed television entertainment news series that airs on WNYE / WNYC TV Channel 25, incl special guest Singer Lovari
4:30 Yozmit a special guest exposing Transgender discrimination in the job market. Yozmit has been in The Daily News, The New York Times and generating alot of press as she is part of the group that has filed a complaint with the state attorney general's office having proved city's human rights law were violated citing J. Crew as one of the offenders. Yozmit is also a performance artists and we will celebrate her work at the expo.
www.nydailynews.com/news/2010/03/14/2010-03-14_report_say...
4:45 Lavender Hip Hop, with Soce the Elemental Wizard and Chic & Sassy America's Top Drag Queen rappers
5:00 Ryan Janek Wolowski of MTV Networks interviews Main Stage Performers
6:00 - 7:00 Best in LGBT and our friends Music Videos incl Vanessa Conde, Beth Sacks, Neon Glitter Bliss, Salme Dahlstrom, amberRose Marie
**********************************************************
Sunday 12-6 2010
12:00 Best in LGBT and our friends Music Videos incl, Jason Antone, Brian Kent, LaVonna Harris, Noa Tylo
1:00 Appolonia Cruz from Fruta Extrana TV which is now FX GAY TV
1:15 Khalid Rivera recording artist who went to #1 Music Video on Logo’s Click List
1:30 GLAAD The Gay & Lesbian Alliance Against Defamation special guest Anu Singh
1:45 Samara Riviera from Vivalariviera.com has been seen on ABC and Telemundo Television, Samara has also produced footage for A&E Television Networks Biography series and has written for both Latino Boys and Adelante Magazine. Special guest will be Sahara Davenport from season two of RuPaul's Drag Race as seen on the MTV Networks channel Logo Television.
2:00 Rob Williams director of the award winning “Make the Yuletide Gay” now out on DVD
2:15 David Kittredge writer and director of the controversial thriller; "Pornography: A Thriller", opening at the Cinema Village on April 16
2:30 Lady Gaga - Live from The National Equality March
3:30 Ryan Janek Wolowski presents "Fatima's First Lady" comedy short starring R. Sky Palkowitz The Delusional Diva.
4:00 - 6:00 Best in LGBT and our friends Music Videos incl Lori Michaels, Athena Reich, Jamisin Lee (dancer), Peppermint, Josh Zuckerman, and interviews with main stage performers.
***********
Photo
New York City USA
03-20-2010
03-21-2010
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole memorial is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
St Mary, Kettlebaston, Suffolk
I always look forward to coming back to Kettlebaston. It is likely that anyone who knows the churches of Suffolk well will have Kettlebaston among their favourites. The setting is delectable, in the remote Suffolk hills between Hadleigh and Stowmarket. The building is at once elegant and interesting, the interior stunning, but most fascinating of all, perhaps, is the story behind the way it is today.
In 1963, in the thirty-third year of his incumbency as Rector of the parish of Kettlebaston, Father Harold Clear Butler sent a letter to a friend. "You are right,"he wrote. "There is no congregation any more." In failing health, he relied on the family of a vicar who had retired nearby to carry out the ceremonies of Easter week that year. In 1964, Father Butler himself retired, and an extraordinary episode in the history of the Anglo-Catholic movement in Suffolk came to an end.
There may have been no congregation, but St Mary at Kettlebaston was a shrine, to which people made pilgrimages from all over England. Here was the liturgically highest of all Suffolk's Anglican churches, where Father Butler said the Roman Mass every day, celebrated High Mass and Benediction on Sunday, dispensed with churchwardens, flouted the authority of the Anglican diocese by tearing down state notices put up in the porch, refused to keep registers, and even, as an extreme, ignored the office of the local Archdeacon of Sudbury. An entry from the otherwise empty registers for October 2nd 1933 reads Visitation of Archdeacon of Sudbury. Abortive. Archdeacon, finding no churchwardens present, rode off on his High Horse!
Father Butler came to this parish when the Anglo-Catholic movement was at its height, and survived into a poorly old age as it retreated, leaving him high and dry. But not for one moment did he ever compromise.
Kettlebaston church is not just remote liturgically. You set off from the vicinity of Hadleigh, finding your way to the back of beyond at Brent Eleigh - and then beyond the back of beyond, up the winding roads that climb into the hills above Preston. Somewhere here, two narrow lanes head north. One will take you to Thorpe Morieux, and one to Kettlebaston, but I can never be sure which is which, or even if they are always in the same place. Finding your way to this, one of the most remote of all Suffolk villages, can be like finding your way into Narnia. Once in the village, you find the church surrounded by a high yew hedge, through which a passage conducts a path into the graveyard. On a buttress, a statue of the Coronation of the Queen of Heaven sits behind a grill. It is a copy of an alabaster found under the floorboards during the 1860s restoration. The original is now in the British Museum.
One Anglo-catholic tradition that has not been lost here is that the church should always be open, always be welcoming. You enter through the small porch, perhaps not fully prepared for the wonders that await. The nave you step into is light, clean and well-cared for. There is no coloured glass, no heavy benches, no tiles. The brick floor and simple wooden chairs seem as one with the air, a perfect foil for the rugged Norman font on its elegant legs. And then, the surprise of the rich view to the east, for the fixtures and fittings of the 20th Century Anglo-Catholic tradition survive here in all their splendour.
The two major features are the rood screen and the high altar. The rood screen is the work of several people, having been added to over the years by a roll-call of prominent Anglo-Catholic artists. It was designed by Ernest Geldart in the early 1900s. It was painted by Patrick Osborne in 1949, apart from the figures, which are the work of Enid Chadwick in 1954. They are: St Felix as a bishop holding a candle, St Thomas More in regalia, St Thomas of Canterbury with a sword through his mitre, St John Fisher as a bishop holding a book, St Alban in armour and St Fursey holding Burgh Castle.
To one side, the Sacred Heart altar bears the original stone mensa from the high altar. The table itself is the Stuart Communion table. To the other, a Lady altar. All of these are either gifts or rescued from redundant Anglo-Catholic churches elsewhere. The elegant grill in front of the rood loft stairs is by Ninian Comper.
Stepping through into the chancel is a reminder of how the clearance of clutter can improve a liturgical space. Here, the emptiness provides a perfect foil for the massive altar piece. The altar itself was the gift of Miss Eleanor Featonby Smith, consecrated by the Bishop of Madagascar in 1956, in one of those ceremonies conducted in the labyrinthine underworld of the Anglo-catholic movement. The altar sports what is colloquially referred to as the Big Six - the trademark six candlesticks of an Anglo-catholic parish. Behind them, the rich reredos is also by Ernest Geldart, and was also painted by Patrick Osborne.
At the west end of the nave is a display case holding facsimiles of the Kettlebaston alabasters, an oddly prosaic moment. But Kettlebaston's medieval past is not entirely rebooted, for the chancel was sensitively restored by Ernest Geldart in 1902 with none of the razzmatazz of his church at Little Braxted in Essex. The east window was rebuilt to the same design as the original, as was the roof. The late 13th Century piscina and sedilia are preserved, and on the north side of the chancel survives an impressive tomb recess of about the same date.
The sole memorial is to Joan, Lady Jermyn, who died in 1649. Her inscription, at the End of the English Civil War and the start of the ill-fated Commonwealth, is a fascinating example of the language of the time. Is it puritan in sympathy, or Anglican? Or simply a bizarre fruit of the ferment of ideas in that World Turned Upside Down? Within this dormitory lyes interred ye corpps of Johan Lady Jermy it begins, and continues whose arke after a passage of 87 yeares long through this deluge of teares... rested upon ye mount of joye. And then the verse:
Sleepe sweetly, Saint. Since thou wert gone
ther's not the least aspertion
to rake thine asshes: no defame
to veyle the lustre of thy name.
Like odorous tapers thy best sent
remains after extinguishment.
Stirr not these sacred asshes, let them rest
till union make both soule & body blest.
Above, the roofs drip with hanging paraffin lamps, the walls have their candle brackets, for this little church still has no electricity. You sense the attraction of Benediction on a late winter afternoon.
St Mary is loved and cared for by those who worship in it. There are rather more of them than in Father Butler's final days, but they are still a tiny, remote community. Since 1964, they have been part of a wider benefice, and must toe the Anglican mainstream line, as at Lound. But also, as at Lound, the relics of the Anglo-Catholic heyday here are preserved lovingly, and, judging by the visitors book, it is not just the regular worshippers who love it, for Anglo-Catholics from all over England still treat it as a goal of pilgrimage. I remember sitting in this church on a bright spring afternoon some twenty years ago. I'd been sitting for a while in near-silence, which was suddenly broken by the clunk of the door latch. Two elderly ladies came in. They smiled, genuflected towards the east, and greeted me. Together, they went to the Sacred Heart altar, put a bunch of violets in a vase on it, and knelt before it. The silence continued, now with a counterpoint of birdsong from the churchyard through the open door. Then they stood, made the sign of the cross, and went out again. Father Butler looked on and smiled, I'm sure.
Meaning of declaim in Hindi
SYNONYMS AND OTHER WORDS FOR declaim
सुचना→declaim
रचनासुचना→declaim
अलंकारिक भाषा में बातें करना→declaim
मलामत करना→disapprove,declaim,damn,pillory
आक्षेप करना→twit,disapprove,defame,declaim,censure,reprove
निंदा करना→reprove,decry,pillory,condemn,deplore,declaim
सुना...
Meaning of declaim matlab, meaning declaim hindi, synonyms declaim hindi
#DeclaimMatlab, #MeaningDeclaimHindi, #SynonymsDeclaimHindi
Karimsabad people rejected former parliamentarians.
By: Gul Hamaad Farooqi
CHITRAL: Senior Party workers of Pakistan people’s party (PPP) rejected PPP candidate in upcoming election of 2013. Addressing to a public meeting at Sosum Karimabad the most backward and neglected valley of Chitral senior workers of Pakistan Peoples Party who have left the party as protest after distributing of Party tickets said that PPP candidates have badly defamed the party and they have no right to contest election on party ticket. They said that main road of Karimabad is passing thousands of feet above on River bank and have no safety wall or protection fence. They said that Sartaj Ahmad Khan was also PPP worker but central leadership of party issued tickets without any counseling with party workers. They said that during his Tehsil Nazim period Sartaj Ahamd rendered meritorious services for entire valley. They said that condition of the road is in very dilapidated condition and can be caused any time for major accident. They said that we can
export potatoes, onion, Bee and other vegitable but due to bad condition of the road transporters charge very high fare. They unanimously nominated Sartaj Ahmad Khan and assured him that they will cast their vote in his favor to elect him as MPA from PK 89.
Addressing on the occasion Sartaj Ahmad Khan said that he always trust on service and benefiting people and never thought for his personal interest and benefit. He said that we have plentiful natural resources which we can utilize for changing our fate but even than a large number of youth are jobless. He said that if he success in upcoming election he must launch several developmental network to provide job opportunities to local youth. A large number of people despite showering and sever cold weather attended this public meeting and assured Sartaj Ahamad Khan that they will cast their vote for Sartaj Ahamd Khan.
It is worth to mention here that main road of Karimabad Susom passing in outskirt of mountains on river bank above thousands of feet from river and very dangerous due to no fencing and parapet wall towards river bank on road side. The speakers strongly criticized former provincial Minister that he badly failed during his five years government to blacktop this road. They said that he gain million of rupees but did nothing for nation.
Those who spoke on the occasion were Sultan Shah former district Naib Nazim, Mujeebullah, Haider Abbas former Nazim Union Council Drosh, Habib Hussain Mughul president Trade Union Chitral, Haji Muhammad Shifa, Shah Murad Baig, Rahmat Elahi former Nazim Union council Ayun and Sartaj Ahmad Khan.
G.H. Farooqi C/O Manager bank Islami Main branch Chitral phone No 0943-320737, 0943-316052, 0943-414418 , 03025989602, 03337069572, 03159698446, 03469002167
email: gulhamad@gmail.com