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Christ of the Last Days, the Savior Has Come | "Who's Nailing God to the Cross Again?" (Short Film)
www.holyspiritspeaks.org/videos/whos-nailing-god-to-the-c...
Christ of the Last Days, the Savior Has Come | "Who's Nailing God to the Cross Again?" (Short Film)
Gu Shoucheng is a pastor in a house church in China. He has believed in the Lord for many years, and has been working consistently on his sermons, and he has been all over preaching the gospel. He has been arrested and imprisoned because of preaching the gospel, and did 12 years' time. After getting out of prison, Gu Shoucheng continued to work in the church. However, when Almighty God's gospel of the kingdom came upon the church that Gu Shoucheng belongs to, he doesn't seek or investigate it at all, but stubbornly relies upon his own notions and conceptions to condemn God's work in the last days, and he does everything he can to disseminate notions and fallacies to disrupt and block believers from accepting the true way. It was particularly after reading the words of Almighty God that Gu Shoucheng discovered that they truly possessed authority and power and that whoever heard them would be convinced, and he became deeply afraid that anyone in the church who read the words of Almighty God would become a believer in Him. He feared that then his status and his living would become unsustainable. So, he discussed this with Elder Wang Sen and others in the church and decided to deceive people with rumors used by the Chinese Communist government attacking and condemning Almighty God. Gu Shoucheng and Wang Sen do their utmost to seal up the church and block the people from accepting the true way, and they even cooperate with the CCP satanic regime to arrest and persecute those who bear witness to Almighty God. Their actions seriously offend God's disposition and are subject to His curse. As Wang Sen is on his way to arrest some people who are spreading the gospel of the kingdom, he gets into a car accident and dies at the scene. Gu Shoucheng is living in fear and desperation and is seized with panic. He frequently says to himself: "Is my condemnation of Almighty God nailing God to the cross again?"（ Watch Gospel Movie now.）
The content of this video has been translated entirely by professional translators. However, due to linguistic differences etc., a small number of inaccuracies are inevitable. If you discover any such inaccuracies, please refer to the original Chinese version, and feel free to get in touch to let us know.
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Lost souls of millions I bear
Lost thoughts of aeons I hear
More questions than there were answers
Our paths cross on an unknown shore
All veiled in same silence
All wonders in same equation
Where past, present and future sleep
These fallacies will never die
I believe what I see
I see what I choose to believe
Where answers I seek
Questions are hidden from me
I'm an illusion of my past
An illusion of mine is my future
The end is the end
The end is where I begin
veiled, Nuomena
As I walk in the shadows of dark realities
Torn between two worlds of tormented
Fallacies. Searching for the truth of my
mere being of existence.
Bound by parallel dimensions and back
breaking resistance. I’m walking on the
dark side of life.
With tear drops of stone from a world
turned cold. Filled with emptiness
In the day and loneliness at night with
no one to hold.
I’m walking on the dark side of life...
(David Burton)
...taken at the Haydarpasa Campus of the Marmara University...
Istanbul, Turkey...
Point Lowly, Eyre Peninsula, is the tip of a small peninsula north north-east of Whyalla in the Upper Spencer Gulf region of South Australia. Also named by Matthew Flinders during explorations in 1802.
_MG_7828
"To pretend no one can find
the fallacies of morning rose
forbidden fruit, hidden eyes
courtesies that I despise in me
take a ride, take a shot now
'Cause nobody loves me
it's true
not like you do"
- from "Sour Times" by Portishead
A couple of days ago, I made the faulty assumption that 99% of you had heard of and/or seen a Red Hot Poker flower. Evidently, I was off by 98% with one percent of the remaining two percent growing them, having killed them, or tried to hybridized them with banana plants. {From the Encyclopedia of Invented Facts, copyright 1979, The Triple C University of Ham Radio, WC, CA.}
I am not dissuaded by being wrong. That would be wrong and deprive the uneducated of more invented facts and fallacies. Therefore, I am going to assume that 99.5% of all of you reading this and having used soap or face creme or cream for diaper rash, have heard of Aloe Vera and her brother, Falsus Aloe [see footnote below].
Moving right along, you can easily assume (and be correct in assuming) that the Aloe vera is a hybrid of Bananas, Aloe, and Firecrackers.
This can be misleading when in fact, "Aloe vera is a succulent plant species of the genus Aloe. (Well, duh.) Having some 500 species, Aloe is widely distributed through door-to-door sales, and is considered an invasive species in many world regions including yours.
An evergreen perennial, it originates from the Arabian Peninsula, but grows wild in tropical, semi-tropical, and arid climates around the world. It is cultivated for commercial products, mainly as a topical treatment and bubble gum used over centuries. The species is attractive for decorative purposes, and succeeds indoors as a potted plant, second only to Uncle Joe, also potted primarily indoors.
It is used in many consumer products, including beverages, skin lotion, cosmetics, ointments or in the form of gel for minor burns and sunburns. There is little clinical evidence for the effectiveness or safety of Aloe vera extract as a cosmetic or topical drug, but when has that stopped anyone. The name derives from Latin as aloe and vera ("true"). So, you can put money on the fact that this is a true Vera as opposed to falsus Vera, from the Latin, "You spent $50 bucks on that???!"
Morpeth is a historic market town in Northumberland, North-East England, lying on the River Wansbeck. Nearby towns include Ashington and Bedlington. In the 2011 census, the population of Morpeth was given as 14,017, up from 13,833 in the 2001 census. The earliest evidence of settlement is believed to be from the Neolithic period, and some Roman artifacts have also been found. The first written mention of the town is from 1080, when the de Merlay family was granted the barony of Morpeth. The meaning of the town's name is uncertain, but it may refer to its position on the road to Scotland and a murder which occurred on that road. The de Merlay family built two castles in the town in the late 11th century and the 13th century. The town was granted its coat of arms in 1552. By the mid 1700s it had become one of the main markets in England, having been granted a market charter in 1200, but the opening of the railways in the 1800s led the market to decline. The town's history is celebrated in the annual Northumbrian Gathering.
Morpeth is governed by Northumberland County Council and Morpeth Town Council. The town is split into three wards – North, Kirkhill and Stobhill – for the purposes of parish elections. In 2008 the town suffered a severe flood, which was repeated in 2012, resulting in the construction of new flood defences. Morpeth railway station is on the east coastline and a curve to the south of it has caused several rail crashes. Several sports teams compete in Morpeth, with Morpeth Town A.F.C. having been the winner of the FA Vase in 2016. The town hosted its own Olympics from 1873 to 1958. Two middle schools, a high school and seven first schools are situated in Morpeth, as well as several churches of Anglican, Roman Catholic, United Reformed and Methodist denominations. Morpeth's Carlisle Park, the recipient of several awards, contains one of the four floral clocks in England.
Morpeth was founded at a crossing point of the River Wansbeck. Remains from prehistory are scarce, but the earliest evidence of occupation found is a stone axe thought to be from the Neolithic period. There is a lack of evidence of activity during the Roman occupation of Britain, although there were probably settlements in the area at that time. The first written reference is from 1080 when William de Merlay was rewarded for his part in suppressing a rebellion in Northumbria with "the Barony of Morthpeth stretching from the Tyne to the Coquet". Morpeth is recorded in the Assize Rolls of Northumberland of 1256 as Morpath and Morthpath,[9] and was also archaically spelt Morepath. The meaning of the town's name is uncertain; "moor path" has been suggested in reference to its historical position on the main road from England to Scotland, with the marshes around the modern-day Carlisle Park having been suggested to be the "moor" in question.[13] Another possible meaning is that the name derives from the Old English pre-7th-century compound morð-pæð or Morthpaeth, meaning "murder path", in remembrance of "some forgotten" slaying on the road, although some old documents suggest that this meaning is a fallacy. Various renderings of the name translate in Brittonic as; Morthpeth meaning "myriad", Morthpath meaning "gateway", Morthpaeth meaning "fodder".[citation needed]
The barony of Morpeth was granted to the de Merlay family in around 1080, and by 1095 a motte-and-bailey castle had been built by William de Merlay. It is uncertain whether there was any settlement at Morpeth at the time that the barony was created, and documents relating to the foundation of an abbey in 1137 refer to the 'new town of Morpeth'. Newminster Abbey, located on the outskirts of Morpeth, was founded in 1138 by William's son, Ranulf de Merlay, lord of Morpeth, and his wife, Juliana, daughter of Gospatric II, Earl of Lothian, as one of the first daughter houses of Fountains Abbey. King John granted a market charter for the town to Roger de Merlay in 1200. It became one of the main markets in Northern England by the mid 1700s and by the mid 18th century was one of the key cattle markets in England selling cattle driven by drovers over the border from Scotland; however, the opening of the railways made transport to Newcastle easier in the 19th century, and the market accordingly declined. The market is still held on Wednesdays.
The town was badly damaged by fire set by the barons in 1215 during the First Barons' War, in an attempt to block the military operations of King John. Whilst it is common report that the motte-and-bailey castle was burnt down by King John in 1216[18][19] and a new Morpeth Castle was built later in the 13th century by Ranulph de Merlay, to the south of Haw Hill, there is no firm evidence that King John destroyed the castle and an alternative narrative suggests that the second castle was in fact 'completed by William de Merlay (the 2nd) in the year of his death' (c.1170). In the 13th century, a stone bridge was built over the Wansbeck in Morpeth, to the west of the current bridge, replacing the ford previously in use in Morpeth. For some months in 1515–16, Margaret Tudor (Henry VIII's sister) who was the Queen Consort of Scotland (James IV's widow), had laid ill in Morpeth Castle, having been brought there from Harbottle Castle. The only remains of the castle are the inner gatehouse, which was restored by the Landmark Trust, and parts of the ruined castle walls.
In 1540, Morpeth was described by the royal antiquary John Leland as "long and metely well-builded, with low houses" and "a far fairer town than Alnwick". During the 1543–51 war of the Rough Wooing, Morpeth was occupied by a garrison of Italian mercenaries, who "pestered such a little street standing in the highway" by killing deer and withholding payment for food. In 1552, William Hervey, Norroy King of Arms, granted the borough of Morpeth a coat of arms. The arms were the same as those granted to Roger de Merlay, but with the addition of a gold tower. In the letters patent, Hervey noted that he had included the arms of the "noble and valyaunt knyght ... for a p'petuall memory of his good will and benevolence towardes the said towne".
Morpeth was a borough by prescription but received its first charter of confirmation from Charles II. The corporation it created was controlled by seven companies: the Merchant Tailors, the Tanners, the Fullers and Dyers, the Smiths, the Cordwainers, the Weavers and the Butchers. This remained the governing charter until the borough was reformed by the Municipal Corporations Act 1835. During the Second World War, RAF Morpeth, an air-gunnery training school, opened at nearby Tranwell.
The town and the county's history and culture are celebrated at the annual Northumbrian Gathering. The gathering is held over a weekend in mid-April and includes the Border Cavalcade and Pageant. The 50th gathering took place in 2017.
Excerpt from Cpt. Grim’s log: I guess the General felt bad for the Tund fallacy. Anyways, I was offered a permanent captain’s plaque. Being tired of working to find work, I accepted. My first official mission sent me to Kowak. Good soldiers follow orders!
Some time later...
Turned out it wasn’t the locals, or the Zygerrians that resisted our presence. It was the fauna. Luckily, a dozen D-63 Incinerators kept most wildlife out of our camps.
///
One of my last entries for Factions 1.0 - really fun to work more with vegetation...
What fascinates me here is the dissonance. This is a room designed to evoke the comforts of home or a high-end hotel. But the details betray the fallacy. Look at that trashcan, the wire under the lamp. There's no proud homemaker here, no housekeeper trained to turn on the musak and put a chocolate on the pillow. Whoever cleans here also takes out the bedpans. It's an institution, where maintaining a room inhabited by anxiety, hope, and the inexorable realities of sickness and death is just in a day's work. And paradoxically, that very indifference instills a certain serenity.
She sat there for hours. Waiting. Planning. Hoping for the off chance I'd spring her trap. In those fleeting moments, time slows down just enough so you can see the smug little smile grow across her face as you plummet towards severe pain.
no pun intended, but I've seen a few of these leviation shots floating around and I wanted to try my own. I got interested in the leviation shot when I saw kleine_moewe's photo called miasma!! monday!!. She told me the secret of how to do it and also linked me to the work of Lizzy Elle. She too has brilliant conceptual work.
I spent the last decade and a half in front of a monitor with photoshop, so for my Project 365, I wanted to stay away from photoshop in my photos so I can focus on improving my in-camera skills. I've broken this rule before, but as long as I kept it within the realm of realism (mostly), I could let it slide.
Also, I have to give credit to for some inspiration from RoundMidnightas well. Credit given where credit is due!
UPDATE: I apologize! I completely forgot about gerry_alexis photo!!! Also another inspiring photo!
It's a good feeling when you can give credit to other artists that have inspired you. Try getting inspiration from your fellow artists and let them know how much it helped shape your vision. If you make your artistic community a positive place, you'll help inspire others.
Thanks everyone for the inspiration! Keep up the amazing work!
Arrival fallacy - is this illusion that once we make it, once we attain our goal or reach our destination, we will reach lasting happiness. Achievement doesn’t always equal everlasting happiness because the fulfillment is short acting, just as short acting medication is... but every day is a new day. New day to start fresh, learn & advance even if it is just something minor. P.S. I hate waking up before 6:30 am but seeing the morning light is beautiful !!!
In the world of philosophical critical thinking there is a fallacy known as The Horse Laugh. Also called an “appeal to ridicule”, this informal fallacy presents an opponent's argument as absurd, ridiculous, or humorous, and therefore not worth consideration. The Horse Laugh, or appeal to ridicule, is a rhetorical tactic that mocks an opponent's argument or standpoint, attempting to inspire an emotional reaction (making it a type of appeal to emotion) in the audience and to highlight any counter-intuitive aspects of that argument, making it appear foolish and contrary to common sense. This is typically done by making a mockery of the argument's foundation that represents it in an uncharitable and oversimplified way.
Let’s see . . . do we know anyone who uses that tactic?
At “We’re Here!” today our theme is Superheroes and Villains. I thought maybe turnabout is fair play.
But, better judgment and the rule of law may yet have the last laugh. Stay tuned.
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My sources:
The Lone Ranger by ABC Television (eBay front back) [Public domain], via Wikimedia Commons
commons.wikimedia.org/wiki/File%3ALone_Ranger_and_Silver_...
The White House by Юкатан (Own work) [Public domain], via Wikimedia Commons
commons.wikimedia.org/wiki/File%3AWhite_House_06.02.08.jpg
Donald Trump by Gage Skidmore [CC BY-SA 3.0 (creativecommons.org/licenses/by-sa/3.0)], via Wikimedia Commons
commons.wikimedia.org/wiki/File%3ADonald_Trump_by_Gage_Sk...
Skies were quite moody late this afternoon over the city. I was with my mom at the time doing some errands around town... Anyway, hope y'all are having a safe weekend so far! Pic taken from around San Jose, CA. (Saturday late afternoon, January 30, 2021; 4:31 p.m.)
*How can clouds mean so many different things? I think it’s because they constantly change, they can look stunning, benign or threatening & angry. While looking up at the sky, we can impose our own feelings on to them. In literature, this is called "pathetic fallacy", where the clouds come to underline our emotional states...
Recently, I came across a picture on Flickr which featured a woman vieling her hair and part of her face. This image was entitled "Oppression".
What a misinformed misconception.
The following is sort of reiterating what I commented on that picture:
The media purports to us a picture of the veiled woman, oppressed and forced to cover herself despite her will. This may be true for some women, who live in very closed societies, but the majority wear it by choice.
Muslims view the hijab (the headscarf) as a symbol of modesty and chastity, where a woman's character is emphasized rather than the externals. It is a statement of the religion. Women choose to wear it because they believe it has been ordained by God. They prefer not to be characterized by their externals or physical beauty, but rather, by spiritual beauty. The hijab represents this.
You may agree or disagree, but to call it "oppression" offhand is offensive to the many millions who feel liberated by wearing it.
Hijab (the headscarf) may not be for everyone, but the idea that a woman who wears the hijab is oppressed and mislead is an utter fallacy. It is a personal choice, and when we live in a world where personal choices are tolerated more and more, it seems inconceivable that wearing a cloth on one's head would cause so many to shake their heads in dismay.
[Added to Cream of the Crop as Most Faved]
I saw this on a car today...made me smile.
Edit 1/24/2010: It makes me a little sad, as an amateur artistic photographer, that this photograph of someone else's bumper sticker has such high statistics out of the 1,000+ images in my Flickr account:
-> Interesting - #3
-> Views - #7
-> Favorites - #1
-> Comments - #2
It seems like bashing the religious right is popular these days. I wonder why?
And for some really interesting logical fallacies and ad hominem attacks, check out some of the comments by SemioticSheep.
first there is technique. sometimes lots and lots of it.
sometimes there's so much that you forget what you got into this for.
photography is no different and in some ways much much worse than rope.
once you've figured out the camera, you're really only just starting.
there's the development or the edit and everything about darkrooms or photoshop that you need to dive into.
then the print and everything paper, developer and or inks to drown under.
and then the framing and the sequencing.
so much that you forget why you picked the camera up in the first place.
memories, meaning, legacy, blah, blah, blah.
you wanted to play.
that's all it was.
and that is the only everything that you need.
because it will be there no matter how lost you get, no matter how far off the beaten track you find yourself.
the sunk cost fallacy can be hard to come to terms with.
but can your soul really afford not to write it off?
take the L and new paths might appear.
or power through and hope to break through to the other side.
both a gamble with stakes as high as each other.
writing it off, for me, has been the key.
instead of trudging ahead, dropping my luggage and saying ah fuckit what's the worst that could happen has always been more fun.
ruhig ? .. das ist ein Trugschluss, so sehr können Fotos täuschen ! Direkt in meinem Rücken fährt die Regio-Bahn vorbei, zwischen dem grünen Feld und dem dunklen Buckel da hinten verläuft die ICE Schnellfahrstrecke Köln / Rhein-Main und die 6 spurige und viel befahrene Autobahn A3 .. alles andere als ruhig !
calm ? .. that is a fallacy, so much can fool photos ! Directly in my back, the regional railway passes, between the green field and the dark hump behind there runs the ICE (Inter City Express) high-speed-railway line Cologne / Frankfurt and the 6 lanes and busy highway A3 .. anything but quiet !
© all rights reserved / Lutz Koch 2017
For personal display only !
All other uses, including copying or reproduction of this photograph or its image, in whole or in part, or storage of the image in any medium are expressly forbidden.
Written permission for use of this photograph must be obtained from the copyright holder !
Historical research reveals that diverse political rationalities have framed the political means and objectives of state frontiers and borders, just as the difficult work of making borders actual has drawn upon a great variety of technologies
The single word ”border” conceals a multiplicity and implies a constancy where genealogical investigation uncovers mutation and descent. Historical research reveals that diverse political rationalities have framed the political means and objectives of state frontiers and borders, just as the difficult work of making borders actual has drawn upon a great variety of technologies and heterogeneous administrative practices, ranging from maps of the territory, the creation of specialized border officials, and architectures of fortification to today’s experimentation with bio- digitalized forms of surveillance. This chapter argues that we are witnessing a novel development within this history of borders and border-making, what I want to call the emergence of the humanitarian border. While a great deal has been written about the militarization, securitization and fortification of borders today, there is far less consideration of the humanitarianization of borders. But if the investment of border regimes by biometric technologies rightly warrants being treated as an event within the history of the making and remaking of borders (Amoore 2006), then arguably so too does the reinvention of the border as a space of humanitarian government.
Under what conditions are we seeing the rise of humanitarian borders? The emergence of the humanitarian border goes hand in hand with the move which has made state frontiers into privileged symbolic and regulatory instruments within strategies of migration control. It is part of a much wider trend that has been dubbed the ”rebordering” of political and territorial space (Andreas and Biersteker 2003). The humanitarian border emerges once it becomes established that border crossing has become, for thousands of migrants seeking, for a variety of reasons, to access the territories of the global North, a matter of life and death. It crystallizes as a way of governing this novel and disturbing situation,and compensating for the social violence embodied in the regime of migration control.The idea of a humanitarian border might sound at first counterintuitive or even oxymoronic. After all, we often think of contemporary humanitarianism as a force that, operating in the name of the universal but endangered subject of humanity, transcends the walled space of the inter-national system. This is, of course, quite valid. Yet it would be a mistake to draw any simple equation between humanitarian projects and what Deleuze and Guattari would call logics of deterritoralization. While humanitarian programmes might unsettle certain norms of statehood, it is important to recognize the ways in which the exercise of humanitarian power is connected to the actualization of new spaces. Whether by its redefinition of certain locales as humanitarian ”zones” and crises as ”emergencies” (Calhoun 2004), the authority it confers on certain experts to move rapidly across networks of aid and intervention, or its will to designate those populating these zones as ”victims,” it seems justified to follow Debrix’s (1998) observation that humanitarianism implies reterritorialization on top of deterritorialization. Humanitarian zones can materialize in various situations – in conflict zones, amidst the relief of famine, and against the backdrop of state failure. But the case that interests me in what follows is a specific one: a situation where the actual borders of states and gateways to the territory become themselves zones of humanitarian government. Understanding the consequences of this is paramount, since it has an important bearing on what is often termed the securitization of borders and citizenship.
Foucault and Frontiers
It is probably fair to say that the theme of frontiers is largely absent from the two courses that are today read together as Foucault’s lectures on ”governmentality” (Foucault 1991; 2007; 2008). This is not to suggest that frontiers receive no mention at all. Within these lectures we certainly encounter passing remarks on the theme. For instance, Foucault speaks at one point of ”the administrative state, born in the territoriality of national boundaries in the fifteenth and sixteenth centuries and corresponding to a society of regulation and discipline” (Foucault 1991: 104).1 Elsewhere, he notes how the calculation and demarcation of new frontiers served as one of the practical elements of military-diplomatic technology, a machine he associates with the government of Europe in the image of a balance of power and according to the governmental logic of raison d’état. ”When the diplomats, the ambassadors who negotiated the treaty of Westphalia, received instructions from their government, they were explicitly advised to ensure that the new frontiers, the distribution of states, the new relationships to be established between the German states and the Empire, and the zones of influence of France, Sweden, and Austria be established in terms of a principle: to maintain a balance between the different European states” (Foucault 2007: 297).
But these are only hints of what significance the question of frontiers might have within the different technologies of power which Foucault sought to analyze. They are only fragmentary reflections on the place borders and frontiers might occupy within the genealogy of the modern state which Foucault outlines with his research into governmentality.2
Why was Foucault apparently not particularly interested in borders when he composed these lectures? One possible answer is suggested by Elden’s careful and important work on power-knowledge and territory. Elden takes issue with Foucault for the way in which he discusses territorial rule largely as a foil which allows him to provide a more fully-worked out account of governmentality and its administration of population. Despite the fact that the term appears prominently in the title of Foucault’s lectures, ”the issue of territory continually emerges only to be repeatedly marginalized, eclipsed, and underplayed” (Elden 2007: 1). Because Foucault fails to reckon more fully with the many ways in which the production of territory – and most crucially its demarcation by practices of frontier marking and control – serves as a precondition for the government of population, it is not surprising that the question of frontiers occupies little space in his narrative.But there is another explanation for the relative absence of questions of frontiers in Foucault’s writing on governmentality. And here we have to acknowledge that, framed as it is previously, this is a problematic question. For it risks the kind of retrospective fallacy which projects a set of very contemporary issues and concerns onto Foucault’s time. It is probably fair to speculate that frontiers and border security was not a political issue during the 1970s in the way that it is today in many western states. ”Borders” had yet to be constituted as a sort of meta-issue, capable of condensing a whole complex of political fears and concerns, including globalization, the loss of sovereignty, terrorism, trafficking and unchecked immigration. The question of the welfare state certainly was an issue, perhaps even a meta-issue, when Foucault was lecturing, and it is perhaps not coincidental that he should devote so much space to the examination of pastoralism. But not the border. The point is not to suggest that Foucault’s work evolved in close,
Humanitarian Government
Before I address the question of the humanitarian border, it is necessary to explain what I understand by the humanitarian. Here my thinking has been shaped by recent work that engages the humanitarian not as a set of ideas and ideologies, nor simply as the activity of certain nongovernmental actors and organizations, but as a complex domain possessing specific forms of governmental reason. Fassin’s work on this theme is particularly important. Fassin demonstrates that humanitarianism can be fruitfully connected to the broader field of government which Foucault outlined, where government is not a necessary attribute of states but a rationalized activity than can be carried out by all sorts of agents, in various contexts, and towards multiple ends. At its core, ”Humanitarian government can be defined as the administration of human collectivities in the name of a higher moral principle which sees the preservation of life and the alleviation of suffering as the highest value of action” (Fassin 2007: 151). As he goes on to stress, the value of such a definition is that we do not see a particular state, or a non-state form such as a nongovernmental organization, as the necessary agent of humanitarian action. Instead, it becomes possible to think in terms of a complex assemblage, comprising particular forms of humanitarian.reason, specific forms of authority (medical, legal, spiritual) but also certain technologies of government – such as mechanisms for raising funds and training volunteers, administering aid and shelter, documenting injustice, and publicizing abuse. Seen from this angle humanitarianism appears as a much more supple, protean thing. Crucially, it opens up our ability to perceive ”a broader political and moral logic at work both within and outside state forms” (ibid.).
If the humanitarian can be situated in relation to the analytics of government, it can also be contextualized in relation to the biopolitical. ”Not only did the last century see the emergence of regimes committed to the physical destruction of populations,” observes Redfield, ”but also of entities devoted to monitoring and assisting populations in maintaining their physical existence, even while protesting the necessity of such an action and the failure of anyone to do much more than this bare minimum” (2005: 329). It is this ”minimalist biopolitics,” as Redfield puts it, that will be so characteristic of the humanitarian. And here the accent should be placed on the adjective “minimalist” if we are not to commit the kind of move which I criticized above, namely collapsing everything new into existing Foucauldian categories. It is important to regard contemporary humanitarianism as a novel formation and a site of ambivalence and undecideability, and not just as one more instance of what Hardt and Negri (2000) might call global “biopolitical production.”The Birth of the Humanitarian Border
In a press release issued on June 29, 2007, the International Organization for Migration (IOM) publicized a visit which its then Director General, Brunson McKinley, was about to make to a ”reception centre for migrants” on the Mediterranean island of Lampedusa (IOM 2007). The Director General is quoted as saying: ”Many more boats will probably arrive on Lampedusa over the summer with their desperate human cargo and we have to ensure we can adequately respond to their immediate needs.... This is why IOM will continue to work closely with the Italian government, the Italian Red Cross, UNHCR and other partners to provide appropriate humanitarian responses to irregular migrants and asylum seekers reaching the island.”
The same press release observes that IOM’s work with its ”partners” was part of a wider effort to improve the administration of the ”reception” (the word ”detention” is conspicuously absent) and ”repatriation” of ”irregular migrants” in Italy. Reception centers were being expanded, and problems of overcrowding alleviated. The statement goes on to observe that IOM had opened its office on Lampedusa in April 2006. Since that time ”Forced returns from Lampedusa [had] stopped.”
Lampedusa is a small Italian island located some 200 km south of Sicily and 300 km to the north of Libya. Its geographical location provides a clue as to how it is that in 2004 this Italian outpost first entered the spotlight of European and even world public attention, becoming a potent signifier for anxieties about an international migration crisis (Andrijasevic 2006). For it was then that this Italian holiday destination became the main point of arrival for boats carrying migrants from Libya to Italy. That year more than 10,000 migrants are reported to have passed through the ”temporary stay and assistance centre” (CPTA) the Italian state maintains on the island. The vast majority had arrived in overcrowded, makeshift boats after a perilous sea journey lasting up to several weeks. Usually these boats
are intercepted in Italian waters by the Italian border guards and the migrants transferred to the holding center on the island. Following detention, which can last for more than a month, they are either transferred to other CPTAs in Sicily and southern Italy, or expelled to Libya.Finally, there is a point to be made about humanitarianism, power and order. Those looking to locate contemporary humanitarianism within a bigger picture would perhaps follow the lead of Hardt and Negri. As these theorists of ”Empire” see things, NGOs like Amnesty International and Médecins sans Frontières (MSF) are, contrary to their own best intentions, implicated in global order. As agents of ”moral intervention” who, because they participate in the construction of emergency, ”prefigure the state of exception from below,” these actors serve as the preeminent ”frontline force of imperial intervention.” As such, Hardt and Negri see humanitarianism as ”completely immersed in the biopolitical context of the constitution of Empire” (Hardt and Negri 2000: 36).Humanitarianism, Borders, Politics
Foucauldian writing about borders has mirrored the wider field of governmentality studies in at least one respect. While it has produced some fascinating and insightful accounts of contemporary strategies and technologies of border-making and border policing, it has tended to confine its attention to official and often state-sanctioned projects. Political dynamics and political acts have certainly not been ignored. But little attention has been paid to the possibility that politics and resistance operate not just in an extrinsic relationship to contemporary regimes, but within them.12 To date this literature has largely failed to view politics as something constitutive and productive of border regimes and technologies. That is to say, there is little appreciation of the ways in which movements of opposition, and those particular kinds of resistance which Foucault calls ”counter conduct,” can operate not externally to modes of bordering but by means of ”a series of exchanges” and ”reciprocal supports” (Foucault 2007: 355).
There is a certain paradox involved when we speak of Foucault and frontiers. In certain key respects it could be said that Foucault is one of our most eminent and original theorists of bordering. For at the heart of one of his most widely read works – namely Discipline and Punish – what does one
find if not the question of power and how its modalities should be studied by focusing on practices of partitionment, segmentation, division, enclosure; practices that will underpin the ordering and policing of ever more aspects of the life of populations from the nineteenth century onwards. But while Foucault is interested in a range of practices which clearly pertain to the question of bordering understood in a somewhat general sense, one thing the reading of his lectures on security, governmentality and biopolitics reveals is that he had little to say explicitly about the specific forms of bordering associated with the government of the state. To put it differently, Foucault dealt at length with what we might call the microphysics of bordering, but much less with the place of borders considered at the level of tactics and strategies of governmentality.Recent literature has begun to address this imbalance, demonstrating that many of Foucault’s concepts are useful and important for understanding what kinds of power relations and governmental regimes are at stake in contemporary projects which are re-making state borders amidst renewed political concerns over things like terrorism and illegal immigration. However, the overarching theme of this chapter has been the need for caution when linking Foucault’s concepts to the study of borders and frontiers today. While analytics like biopolitics, discipline and neoliberalism offer all manner of insights, we need to avoid the trap which sees Foucault’s toolbox as something ready-made for any given situation. The challenge of understanding the emergent requires the development of new theoretical tools, not to mention the sharpening of older, well-used implements. With this end in mind the chapter has proposed the idea of the humanitarian border as a way of registering an event within the genealogy of the frontier, but also, although I have not developed it here, within the genealogy of citizenship.
What I have presented previously is only a very cursory overview of certain features of the humanitarianization of borders, most notably its inscription within regimes of knowledge, and its constitutive relationship to politics. In future research it would be interesting to undertake a fuller mapping of the humanitarian border in relation to certain trajectories of government. While we saw how themes of biopolitical and neoliberal government are pertinent in understanding the contemporary management of spaces like the detention center, it would seem especially relevant to consider the salience of pastoralism. Pastoral power has received far less attention within studies of governmentality than, say, discipline or liberal government (but see Dean 1999; Golder 2007; Hindess 1996; Lippert 2004). But here again, I suspect, it will be important to revise our concepts in the light of emergent practices and rationalities. For the ways in which NGOs and humanitarians engage in the governance of migrants and refugees today have changed quite significantly from the kinds of networks of care, self-examination and salvation which Foucault identified with pastoralism. For instance, and to take but one example, the pastoral care of migrants, whether in situations of sanctuary or detention, is not organized as a life-encompassing, permanent activity as it was for the church, or later, in a secular version, the welfare state. Instead, it is a temporary and ad hoc intervention. Just as Foucault’s notion of neo-liberalism was intended to register important transformations within the genealogy of liberal government, it may prove useful to think in terms of the neo-pastoral when we try to make better sense of the phenomenon of humanitarian government at/of borders, and of many other situations as well.
williamwalters.net/wp-content/uploads/2012/06/2011-Foucau...
I try to write the poems as an accurate representation of the moment. Trying to be Zen-like is an oxymoron but then again the word "try" is quite broad. I Search for the memory of the moment.
It was a cloudy damp day when I spotted this Merlin in a willow tree. I was losing light fast. When I first saw it, the word "Merlin" came to me out of the blue without any rhyme or reason. It was completely intuitive.
Later, I studied the photograph and concluded, after consulting a couple of guides, that this was an immature Cooper's Hawk. When I posted it, I was corrected by a birder with more identification skills than me. It most certainly was a Merlin.
Since then I have grown increasingly aware that expertise, study, and even the scientific method can lead us down the primrose path to complete fallacy.
Einstein's theory of Special Relativity had its roots in day dreams staring out the window of the patent office where he worked. He realized that simultaneity was not universal but depended on the motion of the viewer. He saw the complete fallacy of Newton's belief that time and space were absolutes. No one ever questioned Newton because he was so right about so many things.
Tesla had hunches about things that came to him in his dreams. He defied the most brilliant man of his day, Thomas Edison. It is because his ideas prevailed, that we have fairly inexpensive power in all our houses.
I started to write on and on about this then realized it is toooo much for Flickr. haha
Since moving to the prairie full time in 2011, I've accumulated thousands of bison photos. That isn't surprising, considering the sizeable herd that lives in the big national park nearby; in slow seasons for wildlife - such as late winter - I can often find bison to photograph.
Sometimes I suspect that I've done everything I can with the shaggy beast. But that's a fallacy. There still exist aspects of their behaviour that I haven't captured, and even on days when they are just going about the routine business of being a bison, there may be good light. Last week I walked some distance from the road to shoot a group of cows and calves backlit and silhouetted against a low sun. The warm light bounced off snow and ice, turning it golden, as they filed past, conserving energy by walking in the tracks of the lead bison. On a dull day this would just be another snapshot, destined to be deleted or buried in a folder forever. But the light gave it life, transforming the snow that had itself transformed the prairie when it started falling last December. From a throwaway to a keeper - all because of the light!
Photographed in Grasslands National Park, Saskatchewan (Canada). Don't use this image on websites, blogs, or other media without explicit permission © 2018 James R. Page - all rights reserved.
Who will help me up?
Where's the helping hand?
Will you turn on me?
Is this my final stand?
In a dream I cannot see
Tangled abstract fallacy
Random turmoil builds in me
I'm addicted
addicted to chaos
~ Addicted to Chaos by Megadeth
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This shot was inspired by 2 shots from James Neely > here and here
{Was at #13 on Explore - Nov 12, 2008}
left to right
Belen Ackland
Hybie Mynx
Liv Zerundi
Vixxie Vultee
Harlow Heslop
Fallacy DeCuir
Danica Saerwen
Sylvia Olivier
Bom. Hushhushhush
Dizzy Sparrow
It was so hard to narrow it down to just 10 winners after almost 2000 entries so I also wanted to choose these further 10 to feature in the store soon and receive a prize! Beautiful pics everyone <3
Definite pathetic fallacy going on with the foggy and dull weather. I rose early to go and get a blood test (My GP thinks I might be diabetic), went and photographed the technical/dress rehearsal of my former school's latest production "Matilda Jr" (enjoyed that) and then went to see Port Vale lose at home (Again. Didn't enjoy that). Stayed up until 2am editing photos so my former school could have them on display for opening night. Didn't receive any Valentine's missives, yet again.
Sugar?
Amongst the biggest fallacies of the Dutch people is drinking coffee in insane amounts..the biggest coffee drinkers in the world.
Commonly referred to as a 'cup of solace':)
Blond Amsterdam is a Dutch chinaware company. I didn't choose the name:)
I was tagged by a couple of Second Life Flickr friends to share facts about me. I thought I'd share an array of photos spanning the years I've been involved in Second Life. [If you'd like to see what I look like now, see www.flickr.com/photos/12609729@N07/7767922140/in/photostream.] And here we go:
1. Check out the first photo--that's me in full femme, as I looked in August of 2007, when I'd been in Second Life for a few months and was starting my research project there on avatars and identity.
2. At the time I took that first photo, I had no idea what changes the next couple of years would bring. I was trapped in unhappy life circumstances (poor health, poor domestic circumstances), and resigned to presenting as a woman.
3. Some background: I was born intersex (a so-termed "true hermaphrodite") and assigned female at birth. I never identified as a woman, though I mostly lived as one for 44 years. I did in fact attempt to gender transition once, in 1990/91, but the world was different then, and the partnership of the law firm I was then working at implemented a dress code just to stop me from "cross-dressing." (The code required "women" to wear "professional feminine dress and light make-up," sheesh.)
4. After my first transition fiasco, I thought I might try again after moving to San Francisco, but other life goals wound up taking priority--namely having a kid (quite a medical and social adventure for me). I wound up with a really cool one--check my First Life set for photos. But like most parents I made sacrifices for my child, and for me, deferring hope of gender transitioning was a big one.
5. Enter Second Life. It's hard for me to put into words how much my life out here in meatspace has been transformed by the friends and communities I was given the grace to meet there. Check the second photo; that's me in November of 2007. I don't know how different I look to you, but I felt very different. I was interviewing gender transgressors in SL, and I'd met my partner (now RL spouse) Beta there. Zie too is intersex in RL, and had made the move to transition from an inappropriate gender assignment. I was re-exploring my androgyny in RL, and enjoying it.
6. The third headshot is from the fall of 2008. I'd made the decision, with the support of my SL friends, to gender transition to male in RL. I hadn't done anything medical, but you can see the changes I'd made in my presentation. It's funny--looking at this photo now it looks quite femme to me, but at the time, it felt really boi. Such is the nature of transition--each step feels significant, weighty. A haircut is more than a haircut, it's a shearing off of fallacy. You can see how exciting I found it all.
7. The fourth photo is from early in 2009. By this point, Beta had moved to Wisconsin to live with me, and I was actively pursuing medical transition. It was hard--jumping through the hoops of getting access to hormones proved difficult, and took a lot of time and energy. I'd socially transitioned--my friends were calling me "he," and I had purged all the girlclothes from my wardrobe--but most people still read me as female, and I worried that I'd never be able to change that. I think I look rather worn thin in the photo. . . I relied heavily on the support of my SL circle of friends for the strength to push through.
8. But as the fifth photo shows, I was able to move things forward. I started taking masculinizing levels of testorsterone in June of 2009, and this photo shows me about ten weeks in. There weren't many physical changes yet, but I think you can see a vast difference anyway, and it has to do with my attitude. I knew changes were coming, and I was able to use my doctor's letter and a legal name change to get my identification altered to read "M" instead of "F," which made a huge psychological difference to me.
9. Finally, the last photo is of me yesterday. I've been on T for 9 months. Look closely and you can see my chinpatch, heh. I can't tell you how pleased I am with my wee beardlet. And it's been wonderful to have my SL friends celebrate my second puberty with me, in my 40s.
10. So that's the story of how I got to gender transition with the support of my SL community. Beta has been prodding me smilingly toward having a bar miztvah in SL when I feel I've come into my full manhood ("today I am a man!"), and I think I shall.
Much love to all of my Flickr friends. May you have the opportunity to fully express and realize yourselves, to stretch and to grow.
P.S. my journey continues. More recent photos of me can be found in my First Life set.
I welcome your comments.
The Eleusinian Mysteries (Greek: Ἐλευσίνια Μυστήρια) were ceremonies held every year for the cult of Demeter and Persephone based at Eleusis in ancient Greece.
They were religious practices characterized by initiation rites, cathartic and ecstatic practices, and a code of silence.
These myths and mysteries were the most famous and begun in the Mycenean period (c. 1700 BC) and lasting two thousand years, were a major festival during the Hellenic era, later spreading to Rome.
The rites, ceremonies, and beliefs were kept secret, as initiation was believed to unite the worshipper with the gods and included promises of divine power and rewards in the afterlife.
Since the Mysteries involved visions and conjuring of an afterlife, some scholars believe that the power and longevity of the Eleusinian Mysteries came from psychedelic agents.
Eleuseos means "the coming," so the word Eleusinian refers to a spiritual advent.
Mysterion means to close the mouth or eyes; its root mu imitates the sound made with the lips closed.
Mysteria thus signified an event defined by closing the lips, closing the eyes, and entering into darkness.
The journey of consciousness taken from that point onward was a mystery indeed, and yet we will explore these mysteries.
This is a picture that I took a few days ago on the upper terrace in Varanasi (Benaras) for our new catalogue.
The poses, the light and of course the fact that we mostly had throws to drape were easily reminding me sculptures of the Hellenistic period.
Now I am playing with those images and others that I took in Le Louvre museum, making a fallacy of equivocation and misleading the viewer's perception.
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Two thousand years ago, the Lord Jesus prophesied, "And at midnight there was a cry made, Behold, the bridegroom comes; go you out to meet him" (Matthew 25:6). "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Revelation 3:20). For the last two thousand years, believers in the Lord have been watchful and awaiting the Lord's knock on the door, so how will He knock on mankind's door when He returns? In the last days, some people have testified that the Lord Jesus has returned— Almighty God incarnate—and that He is doing the work of judgment in the last days. This news has rocked the entire religious world.
Yang Aiguang, the protagonist of the film, has believed in the Lord for decades and has always been enthusiastically engaged in work and preaching, waiting to welcome the Lord's return. One day, two people come and knock on the door, tell Yang Aiguang and her husband that the Lord Jesus has returned, and share the words of Almighty God with them. They are deeply moved by Almighty God's words, but because Yang Aiguang has been subjected to the fallacies, deception, and strictures of the pastors and elders, she throws the witnesses of The Church of Almighty God out of the house. After that, the witnesses knock on their door on many occasions and read the words of Almighty God to Yang Aiguang, bearing witness to God's work in the last days. During this time, the pastor disrupts and hinders Yang Aiguang time after time, and she continues to waver. However, through hearing the words of Almighty God, Yang Aiguang comes to understand the truth and gains discernment regarding the rumors and fallacies propagated by the pastors and elders. She finally understands how the Lord knocks on people's doors during His return in the last days, and how we should welcome Him. When the fog clears, Yang Aiguang finally hears the voice of God and acknowledges that Almighty God really is the return of the Lord Jesus !
Logic can either operate as part of an intellection, or else, on the contrary, put itself at the service of an error; moreover unintelligence can diminish or even nullify logic, so that philosophy can in fact become the vehicle of almost anything: it can be an Aristotelianism carrying ontological insights, just as it can degenerate into an "existentialism" in which logic has become a mere shadow of itself, a blind and unreal operation.
Indeed, what can be said of a "metaphysic" which idiotically posits man at the centre of the Real, like a sack of coal, and which operates with such blatantly subjective and conjectural concepts as "worry" and "anguish"? When unintelligence (and the variety we mean here is in no wise incompatible with what passes for intelligence in "worldly" circles) and passion prostitute logic, it is impossible to escape from that mental satanism which is so frequently to be found in contemporary thought.
The validity of a logical demonstration thus depends on the knowledge which we, as demonstrators, have of the subject in view, and it is evidently wrong to take as our starting-point not this direct knowledge but pure and simple logic.
When man has no "visionary" knowledge of Being, and merely "thinks" with his "brain" instead of "seeing" with his "heart", all his logic is useless to him, because it starts out from an initial fallacy. Moreover, the validity of a demonstration must be distinguished from its dialectical efficacy; the latter evidently depends on the intuitive disposition available for the recognition of truth when demonstrated, and therefore on an intellectual capacity.
Logic is nothing but the science of mental co-ordination and of arriving at rational conclusions; it cannot, therefore, attain the transcendent through its own resources; a supralogical -not an illogical- dialectic, based on symbolism and analogy, and therefore descriptive rather than ratiocinative, may be harder for some people to assimilate, but it conforms more closely to transcendent Reality.
Contemporary philosophy, on the other hand, really amounts to a decapitated logic: what is intellectually evident it calls "prejudice"; wishing to free itself from servitude to the mental, it sinks into infralogic; shutting itself off from the intellectual light above, it exposes itself to the obscurity of the lowest "subconscious" beneath.
Philosophic scepticism takes itself for a healthy attitude and for an absence of "prejudices", whereas it is in fact something completely artificial; it proceeds, not from real knowledge, but from sheer ignorance, and for this reason it is as alien to intelligence as it is to reality.
---
Frithjof Schuon
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Quoted in: The Essential Frithjof Schuon (edited by Seyyed Hossein Nasr)
This is a fallacy of equivocation, I have been playing with this image, misleading your visual perception.
Here I am showing a close-up of a classical greek sculpture which is in Le Louvre museum in Paris.
It was fun to use colours in order to emphase this perfectly proportioned figure of the Hellenistic period.
This was the time when sculptors were using a combination of Contrapposto and "in the round" compositions (intended to be seen from multiple angles) creating more interesting and natural poses.
The fundamental aim was to create fluidity within the pose by changing from the conventional parallels of the shoulders, hips and knees to sloping angles.
These angles were much more comparable to the anatomy in real life, further emphasising naturalism and movement.
© All photographs are copyrighted and all rights reserved.
Please do not use any photographs without permission (even for private use).
The use of any work without consent of the artist is PROHIBITED and will lead automatically to consequences.
Why boxing?
It is a big question, when considering the injuries you get, and the toll it takes. Strangely it was a song, and a deep look into that song, which produced this consideration of the question. In 1982 Midnight Oil released Jimmy Sharman’s Boxers, and over 40 years later, I found some answers. To help put it in a personal perspective, it was produced when I was ten. Here is a link to it on YouTube www.youtube.com/watch?v=v4_TxQ-Aarc if you haven’t heard it, or haven’t heard it recently. My recommendation is that you play it with a good dose of volume, through the best audio you can get, it is worth it. It is a brilliant track to listen to, with wonderful audio engineering involved. An exceptional recording, which was meant to highlight the issue of worker exploitation, and for me it does, but probably not in the way, they thought it would affect someone.
It is a song, sung about, the reported, and or supposed exploitation of Australian Aboriginal boxers, by an Australian Boxing promoter, and those, that use to be voyeurs of his mobile itinerant boxing tent. But where the band, may have had a heart felt or genuine concern, they had an upper class, modern Christian puritan lack of pragmatism. A lack of pragmatism that was devoid of on the ground options, to solve the problems they raised. This is not a put down of the song, nor of the band, and it should be noted, I do not have solutions, for the issues they raise either. But the song, for me instigates the questions, where does a warrior earn his place in history, except on a battlefield? And how will he live for eternity, if he cannot father a child, or children? The legacy of their song was in part, that the band had metaphorically boxed many Australians regardless of race into intellectual corners. Yes, it is that deft of a song, and because of their music many copped an absolute social hiding. To use a thought generated for me by the song, and to paraphrase a little, what are we the listeners, or the Australian people, “…fighting for…”? I can only speculate on their motives, but most professional fighters fight for recognition and cash. Sharman’s fighters were, professionals, so I do not see them as an exception to the rule. In the process, were some endeavouring for the public, to “…remember their name…,” to paraphrase Brad pit from Achilles. Here is a YouTube link to Brad Pits portrayal of Achilles for you to consider, the motives of a warrior www.youtube.com/watch?v=O-TrC03Aklo
Let us have a look.
Where they, or are they, fighting for the not so grand but ever so humble, and idealistic, but not so attainable these days white picket fence? Or was it a fight, so that they would live in a double brick, with a special roof insulation, so important, it was worth dying for. Was the only alternative for a life to revolve around pugilism? No! But the unicorn like existence, for physical labourers here in Australia, was one, that only briefly appeared, and it vanished during the eighties. It vanished in the “recession we had to have” to quote Paul Keating, an Australian Labour party prime minister. And unlike the current labouring environment, in the eighties permanent physical injury while working was commonplace.
What other choice was there for Sharman’s boxers or any boxers regardless of their race? I personally, would not begrudge a man, for trying to earn a living, or even striving for international success in the ring? And that, is with all due respect, to the brain damage that most certainly happens. How could I be dismissive of brain damage? Well, I am not, as when it happens it is serious. And to qualify my statement, after having suffered brain injuries from being knocked out, on more than one occasion, while ironically being paid less than Jimmy Sharman’s boxers, or if I am honest, being paid nothing at all, I do appreciate what it does to a person, on a very personal level. I have a firsthand appreciation of the effects of being hit hard, but after doing a repeated cost benefit analysis, I still concluded, even after an additional risk analysis, that it might not have stopped me giving it a go, despite being confronted with a recurring conclusion, of permanent injury, as being foreseeable. Why?
Being trapped in a job that is going nowhere fast, for an exceptionally long time, and while earning so little that I would never be considered to father children, is not a good thing. In those type of jobs, and I have done them, you can break your body for very little net reward, sometimes none. With little to no chance to father a child or children, where is the incentive to even exist, let alone not take a gamble with your life. In a breakdown of natural, or genetically gifted aptitudes, what happens to the man, a man who his best chance of survival, and having, or fathering children, is aided by skill of his fists? What happens if he has nowhere to legally fight? What happens to the professional fighter without a promoter? Unfortunately, the band may not have had lyrical space to delve into it, but the universal struggle, that of fighting for your life, still occurs. It may not be your chosen battlefield, but it is someone’s. It is a battle where it does not matter if you are white or Black, and Sharman had both in his tent. If the choice were to slowly die, or fight for your life, the choice for me at least, becomes academic. It makes for me, the consideration of getting in the ring, not such a crazy option, although I am too old, slow, and broken for it now. The consideration of being exploited, as we all are at work, one way or another, when considered, or compared, to a childless or near eternal bread line future, is for me at least a no brainer?
After long discussions with labourers, and old men with broken bodies, black and white, friends and family. We concluded that those that were meant to be, or where historically represented by Garrets political associates here in Australia, the Australian Labour Party, where always hit with the same wall. A wall, constructed with logic. It stopped us in our philosophical tracks. While we hit a wall, Garret, his band, and ideological associates seemed to hit the slippery slope instead. The law here in Australia, Garret’s first calling, nearly made Garret’s song utterly redundant, in any form of social commentary. At one time, the law here in Australia was trying to ban any, and every, physical sporting endeavour that involved injury that did not politically Aline with them, who every they were. In the process, they were neglecting the beautiful mathematics, done by John Nash, on the path of least resistance, (for lack of a better analogy, an analogy still easier to digest, than invoking the mental visual of Russel Crow staring at pigeons at least, but I will anyway). : ) Here is a link to the movies seen on YouTube if you haven’t seen it www.youtube.com/watch?v=GmlSSSN7C78
They the band, and their sympathetic critics, missed the beauty of the existence of biological distributions in human populations, a beauty that exists regardless of race. Despite the plasticity of the brain and its extraordinary adaptabilities, they neglected Darwin and his survival of the fittest, and its applications to warriors. They did not see the remarkable variation that exist in all races, and the potential of how Darwin’s theory would play out, on any group, they were trying to exclude from its best, or strongest natural aptitude. Not all people are cut out to do white collar jobs, and not all people can box. To miss quote Nash’s work to the extreme, find your niche. The wall we hit every time when it came to discussions on boxing, was why not? Why wouldn’t you take a big risk with your life in a gamble? The non-existent conundrum for me, or those I spoke to, was if you are going to end up with a broken body of a labourer, why would you begrudge the man who risks it all, to escape poverty in the ring? If the broken body is inevitable, why not try to escape poverty in the ring with the certain knowledge of permanent injury, while you are at it? Why feel pity for someone, who may, or may not, even want it? The Australian Aboriginal politician Jacinta Price said, and to quote, “the problem with the idea that there are two classes of people is that it doesn’t recognise people’s true capabilities as human beings,” “When you say I am a victim, you are effectively handing your power to somebody else.” She did not say it in relation to boxing, or anything closely, or even indirectly related, she was talking about colonialism. To me, it seemed that what she had said, was profoundly universal to not just her people, the Australian people, but everyone. It was applicable not to just her nation, but to all. It worked on multiple issues, and for me it seemed applicable to men entering Sharman’s tent and its ring.
Is it that victim hood sells albums? Is it that victimhood is an industry for some Australian Labour Party members, academics, and its political associates? The Australian Labour Party is no longer a nationalistic semi socialist group that they once were. A political party formed in 1890 to represent pastoral workers, or the working class of Australia. It has been argued that it has morphed into a mouthpiece, for groups absolutely opposed to the needs of the true working class, and especially lower income males. They failed, and fail, on many fronts, especially when it came to self-determination for blue-collar males, regardless of race. Ironically, the boxers of Sharmen’s tent were applying Nash’s rules on economics in Sharman’s tent, even if they didn’t know it. I personally find it condescending to the struggle of the men involved, and a reduction of their perceived intellect, for anyone to suggest otherwise. Yes, they did not have a beautiful algorithm as per Nash to explain what they were doing, they just knew instinctively that it was the thing to do.
When it came to men’s rights, and their capacity to earn a respectable living while labouring, they, Garrett’s old political party, the Australian Labour Party, did not publicly concede defeat on this topic. They replaced it with a fairy tale, and the idealist assumption that all blue-collar individuals will or could be all retrained into metaphorical non-back breaking jobs. It was, and has, turned out to be a fallacy. There have been workplace and safety advancements for sure, and they were welcome, but it is by the nature of the physical repetition where most injuries are unavoidable, and or unreported. If injury for some is unavoidable, isn’t it a process of self-determination by the men involved, to decide for themselves, where, and how, that injury occurs? Or if they want to box or not?
How far, they, the Australian labour party moved from its working-class mantras! And the song Jimmy Sharman’s boxers, was in part responsible for that shift. One labour politician went as far as to publicly lament, or question, who would make his café lat’e, and cook his meal for him, if it were not for mass migration! How very working class of him. His personal plight was epitomized by his self-perceived right, to be served like a historical aristocrat once was. His right to be served by those that he saw as should serve him, was more important, than trying to not dilute the ability of the working class, to use market forces to get a higher wage. And his insistence on educating foreigners on mass, before locals, made it essentially impossible for blue collar males, regardless of colour, to break the Australian glass ceiling of many, when it came to getting a higher education. His simple statement was ugly and revealing. He was either complicit, or blind, to a process of demographic social cleansing of people who no longer vote for his party. Social cleansing, is like ethnic cleansing, done along demographic lines, not along ethnic lines, and you cleans workplaces, and areas of employment with it. Potentially you take the cleansed group’s land. Not only had the Australian Labour Party, which was part of Garrett’s cohort, banned self-determination, for some socioeconomically poorer Australian males, regardless of race, some of his political group, had deemed it, that they should be waited on, by those that they saw as unfit to make up their own minds.
Regarding maiming yourself with physical labour for the profit of others, with little to no reward, the discussions I had, or have, range around what are the options? Everyone cannot be an academic, not everyone can be an international music star. Marriage until death, was essentially made obsolete by the political policies of the Australian Labour Party when they pork barrelled individuals instead of electorates, here in Australia. The result was, it was very possible, to have a broken body, no money, no woman, no shelter, and be denied the ability to father a child. So why wouldn’t you give anything a go? Why wouldn’t you even give boxing a go?
The challengers of Sharman’s tent risked public humiliation, brain damage, and broken bones for a little bit of local fame. In response so did Sharman’s men. So why wouldn’t Sharman’s men risk lifelong injury just to break the drip feed, of perpetual labouring or forever social welfare, in a system that has no reward here in Australia? Yes, it is, a near life and death competition, of man against man. To summarise the reward of the endeavour as they did to just revolve around a potential a racial exploitation for grog or dollars, as Garret and his band were speculated by some critics to have done, is to position them as academic social economic minimalists, ones that neglected the social rewards of boxing, that go beyond the publicly promoted, or visible. Strangely a member of what used to be a semisocialist group, made a song insinuating that the boxing ring of Sharman revolved around only the dollar and exploitation involving grog, physical, and alcohol abuse. Not a propaganda peace for the once Nationalist labour party, and their longest serving prime minister Bob Hawk, who had had a world record for the consumption of a yard glass of beer. They did not make a propaganda piece about the struggle of the proletariat to leave his station, or break his class barriers, or social constraints. A strange position for Garrett and his band, given his, and their political stance.
Why not risk it all? Why not try to break the cycle? A cycle that would have and see many drink themselves to death, or later in history turn to drugs in an in vain attempt to alleviate a life, which is wrongly characterised as having no meaning. Ironically while Garrett sang about alcohol abuse of Sharman’s Boxers, his political party ensured through legalisation of its legal sale, that whole communities would be exploited by the grog shops. The Labour policy would have maximum effect, on a scale that would literally leave Sharman’s men’s drinking for dead, to use and Australian euphemism. It the policy would go on, to decimate, person, after person, and child after child with the social effects. Garretts political associates would leave actual Aboriginal politicians like Jacinta Price, at wits end, trying to deal with the fall out, in her and their extended families.
Garrett sung and to paraphrase “Their days are darker than your nights, they will not be the first to fall,” but he was wrong, as sometimes they did, if you ask my dad, who went along to watch as a child. Sharman himself, had lifted the side wall of his iconic tent, to let his friends and him in. Why would Sharman have surrendered money if he were such a financial abuser? Why would he grant them entry, albeit through the metaphoric back door. Probably to make sure no one saw the non-paying underage members of the crowd enter. He let the local boys in, so that dad and his penniless mates, (and if you do not know, pennies where a coin, or pre 1966 currency, here in Australia), could see the spectacle.
For sure, Sharman’s men were not big money prize fighters, but that I presume, was not all they were striving for, they were fighting for their little piece of immortality.
Although it must be said that the drudgery of fighting so many fights would have been weathering. It should be noted that having personally lived in a tin shed, as a child during a mouse plague, and having done a lot of jobs well below that of the station of a janitor, or cleaner, does not make me bitter. I did jobs no one else wanted to do, jobs that broke my body, but that is ok as in the end I do not blame others for my choices. Correspondingly I do not blame those that chose to box in Sharman’s tent. I do not blame them for what they did, and I do not feel sorry for them either. And when it comes to fathering or having kids, both for Sharman’s men and their challengers, might just have given themselves a chance. A chance that was, and is not, available to all. Most men are unable to fight their way out of their childless and or fatherless poverty, as they cannot, or do not have that chance, and or, the natural ability! Sometimes you get, “one shot,” as M&M sung in his biographical take on his personal escape from poverty. Here is a link to M&M’s song www.youtube.com/watch?v=7YuAzR2XVAM
And sometimes that shot for some, is in a boxing ring!
Regardless, of if the efforts of Sharman’s boxers were seen as insignificant, or not. Even, if it was viewed that they were not suitably rewarded, by those that did not value their skill. Despite the fighters most visible physical sacrifice, that of public corporal suffering. And without any concern, of if, it had been seen as a waisted misery, by some. It, there endeavour, was not observed for what it really was. It was a life and death fight, for life itself. A fight for an existence, and an escape from a death that many Aboriginal men would suffer, outside of those who plied their trade in Sharman’s tent. They may not have achieved the historical magnitude or status of the warrior Achillies. But by utterance of their very names, and or their families’ names, regardless of what instigated that utterance; and despite being held up for public display in a song, and branded as victims, they had hit their mark. And just like Achilles, one way or another, they would live on, forever. Somewhere, part of them would exist for eternity. They would live, not because they were victims, but because, they had deliberately fought to exist.
I wanted to do a long exposure with a blurred train in the background. I waited 30 minutes for the train, but saw no sign of it. It didn't come, so I snapped a 30 second shot (which I actually like well enough).
When I began to tear down the camera, just as I put the lens away, I heard the whistle. It was moving too fast to set everything back up, and within a few seconds. I missed the shot. Isn't it always like that?
Well, no. Actually it's not. Times like this are a great learning experience. What's happening here is me potentially falling victim to the 'Texas Sharpshooter' logical fallacy.
Un-PC by Texas' standards (whatever the hell that means), this logical fallacy is based on the idea that a Texas sharpshooter is only a sharpshooter because he counts all the times he hits a target and ignores all the times he misses.
I guess this is sort of the reverse of that - the Washington Trainshooters Fallacy. We only tend to recall the times when we miss the train, not all the times we shoot the train. In reality, it's random (if you don't know the train schedules, which I don't). The train comes when it does. I'm there when I am. If those two variables don't connect, there's nothing I can do.
People into astrology fall victim to the same logical fallacy (and a few others). Same with stuff like Tarot and much of religion (though that's a whole nuther bag o' worms).
It's something that I try to keep in mind. Especially on days when random events seem to coincide, or in this case *almost* coincide.
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'Be Remembered'
Camera: Intrepid Mk3 4×5 (2018)
Lens: Schneider-Kreuznach Symmar-S 5.6/150mm
Film: Arista Ortho Litho 3.0; 6iso
Exposure: f/64; 30sec
Process: HC-110; 1+200; 18min
Marlin, Washington
A short trip to the Langhe, so much beauty, culture, friendly people and truly excellent cuisine.
Photography was not the main objective on this trip and I went light with just 3 lenses for my D800E; 24mm f1.8G (most used), 50mm f1.4G (never used) and 85mm f1.8G (low usage). The 24mm f1.8G is a gem. These 3 lenses are really light and each balanced well on the D800E.
I could have brought just 1 zoom lens with the D800E, my 24-70mm f2.8G but having nearly 2kg in the hand at all times can be a killjoy. Ultimately the 24-70mm f2.8 lens is pointless except for wedding photographers. Everywhere you read, people will say that this is one of the “trinity” f2.8 zooms of any system and a must have. This is a fallacy and reeks of marketing spiel. In the 24-70mm range, f2.8 is insufficient for subject isolation. If the objective is to keep ISO low, f1.8 is better than f2.8 and besides, there’s always this thing called a tripod.
Shot with D800E plus 85mm f1.8G and cropped.
Re-edited 23May23.
Happy 75th Anniversary, Golden Gate Bridge.... And God Said, Let There Be Light. Build Bridges Of Faith, At Golden Gates To A Bright Interfaith Future - IMRAN™ — 17000+ Views!
As I had walked across the Golden Gate Bridge, in San Francisco, California. at sunset, the falling sun seemed to slide down the support cables.
The scene, as I took this un-cropped photograph, and the image when I look at it today, remind me of the ball dropping at New Year's in Times Square, New York with Christians' Christmas festivities all around at that time.
I am writing these lines at 3AM on September 10, 2010. It is nearly 9 years since that same great city, New York, was attacked, and the world was torn asunder by evil doers killing in the name of religion. While bigoted American right wing politicians use false logic and other fallacies as an excuse to attack Islam, Muslims around the world, in the meantime, are being killed by the same AlQaeda in even greater numbers than American Christians, Muslims and Jews killed on 9/11. But, that is ignored by the bigots.
I am also writing this one day before another hate monger, a so-called pastor in Florida, who looks more like an illiterate inbred retired porn star than a man of God, is planning to fan the flames of bigotry and hatred, by burning the Muslims' Holy Book, the Quran. He is more like an agent of Lucifer and secret brother of Osama Bin Laden than a real Christian or a true American.
I salute the many Christian and Jewish religious leaders who have spoken clearly and boldly against this bigot. President Obama and leaders around the world, US military leaders, and media personalities have been clear in expressing their feelings. I salute even more the everyday Americans, including far more Christians and Jews than even American Muslims, who have been heard on radio and TV, seen on blog posts and in new media outlets, condemning this hate monger. And, that makes me believe again, that a new day may be dawning soon, even as the sun sets and darkness seems to loom.
Today and tomorrow also marks the end of Ramadan and the start of Eid celebration for Muslims around the world. It is also the Jewish New Year. And the imagery of the photo becomes even more poignant.
The brightness of the sun verging on bright, but risking falling into darkness, hanging on the thread of hope for peace, but split like the photo frame, into left and right, upper and lower portions, further split by the railing - like the barriers of intolerance, bigotry, hatred and ignorance that divide the world.
How ironic that this philosophical imagery battle is played out on, what else, but a bridge, which is more of what the world needs. A golden light gate opening.
A bridge between people. A bridge between nations. A bridge between faiths. A bridge between yesterday and tomorrow, appearing today.
May this Today, be a Happy Eid and Rosh Hashanah and may the coming Thanksgiving and Christmas season allow the barriers to break down, for the light of love and peace to spread, for hands and hearts to reach out, across the barrier and over the bridge, in interfaith and internation brotherhood... for love, for peace, forever.
© 2008-2010 IMRAN
DSC_1408_PSF
Kamera: Nikon FE2
Linse: Nikkor-O Auto 35mm f2 (1970)
Film: Kodak 5222 @ ISO 250
Kjemi: Rodinal (1:50 / 9 min. @ 20°C)
Death of the Holocaust Industry (Publ. 10 Sept. 2025)
by Chris Hedges (b. 1956)
The genocide in Gaza has exposed the weaponization of the Holocaust as a vehicle not to prevent genocide, but to perpetuate it, not to examine the past, but to manipulate the present.
Nearly all Holocaust scholars, who see in any criticism of Israel a betrayal of the Holocaust, have refused to condemn the genocide in Gaza. Not one of the institutions dedicated to researching and commemorating the Holocaust have drawn the obvious historical parallels or decried the mass slaughter of Palestinians.
Holocaust scholars, with a handful of exceptions, have exposed their true purpose, which is not to examine the dark side of human nature, the frightening propensity we all have to commit evil, but to sanctify Jews as eternal victims and absolve the ethnonationalist state of Israel of the crimes of settler colonialism, apartheid and genocide.
The hijacking of the Holocaust, the failure to defend Palestinian victims because they are Palestinian, has imploded the moral authority of Holocaust studies and Holocaust memorials. They have been exposed as vehicles not to prevent genocide but to perpetrate it, not to explore the past, but manipulate the present.
Any tepid recognition that the Holocaust may not be the exclusive property of Israel and its Zionist supporters is swiftly shut down. The Holocaust Museum LA deleted an Instagram post that read: “NEVER AGAIN” CAN’T ONLY MEAN NEVER AGAIN FOR JEWS” after a backlash. In the hands of Zionists, “never again” means precisely that, never again only for Jews.
Aimé Césaire (1913-2008), in “Discourse on Colonialism,” writes that Hitler seemed exceptionally cruel only because he presided over “the humiliation of the white man,” applying to Europe the “colonialist procedures which until then had been reserved exclusively for the Arabs of Algeria, the coolies of India and the nègres d’Afrique.”
It was this distortion of the Holocaust as unique that troubled Primo Levi (1919-1987), who was imprisoned in Auschwitz from 1944 to 1945 and wrote “Survival in Auschwitz.” He was a fierce critic of the apartheid state of Israel and its treatment of the Palestinians. He saw the Shoah as “an inexhaustible source of evil” that “is perpetuated as hatred in the survivors, and springs up in a thousand ways, against the very will of all, as a thirst for revenge, as moral breakdown, as negation, as weariness, as resignation.”
He deplored “Manichaeanism,” those who “shun nuance and complexity” and who “reduce the river of human events to conflicts, and conflicts to duals, us and them.” He warned that the “network of human relationships inside the concentration camps was not simple: It could not be reduced to two blocs, victims and persecutors.” The enemy, he knew, “was outside but also inside.”
Levi writes about Mordechai Chaim Rumkowski (1877-1944), a Jewish collaborator who ruled the Łódź ghetto. Rumkowski, known as “King Chaim,” turned the ghetto into a slave labor camp which enriched the Nazis and himself. He deported opponents to death camps. He raped and molested girls and women. He demanded unquestioned obedience and embodied the evil of his oppressors. For Levi, he was an example of what many of us, under similar circumstances, are capable of becoming.
“We are all mirrored in Rumkowski, his ambiguity is ours, it is our second nature, we hybrids molded from clay and spirit,” Levi wrote in “The Drowned and the Saved.” “[H]is fever is ours, the fever of our Western civilization that ‘descends into hell with trumpets and drums,’ and its miserable adornments are the distorting image of our symbols of social prestige.”
“Like Rumkowski, we too are so dazzled by power and prestige as to forget our essential fragility,” Levi adds. “[W]illingly or not, we come to terms with power, forgetting that we are all in the ghetto, that the ghetto is walled in, that outside the ghetto reign the lords of death and that close by the train is waiting.”
These bitter lessons of the Holocaust, which warn that the line between the victim and victimizer is razor thin, that we can all become willing executioners, that there is nothing intrinsically moral about being Jewish or a survivor of the Holocaust, are what Zionists seek to deny. Levi, for this reason, was persona non grata in Israel.
Holocaust studies, which exploded in the 1970s and were epitomized by the deification of the Holocaust survivor and fervent Zionist Elie Wiesel (1928-2016) — literary critic Alfred Kazin (1915-1998) called him a “Jesus of the Holocaust” — have now surrendered any claim to championing universal truths. These Holocaust scholars use a benchmark evil, as Norman Finkelstein (b. 1953) points out, “not as a moral compass but rather as an ideological club.” The mantra “Do not compare,” Finkelstein writes, “is the mantra of moral blackmailers.”
Zionists find in the Holocaust and the Jewish state a sense of purpose and meaning, as well as a cloying moral superiority. After the 1967 war, when Israel seized Gaza and the West Bank, Israel, as Nathan Glazer (1923-2019) approvingly observed, became “the religion of the American Jews.”
Holocaust studies are based on the fallacy that unique suffering confers unique entitlement. This was always the purpose of what Finkelstein calls “The Holocaust Industry.”
“Jewish suffering is depicted as ineffable, uncommunicable, and yet always to be proclaimed,” writes the European historian Charles Maier (b. 1939) in “The Unmasterable Past: History, Holocaust, and German National Identity.” “It is intensely private, not to be diluted, but simultaneously public so that gentile society will confirm the crimes. A very peculiar suffering must be enshrined in public sites: Holocaust museums, memory gardens, deportation sites, dedicated not as Jewish but civic memorials. But what is the role of a museum in a country, such as the United States, far from the site of the Holocaust? … Under what circumstances can a private sorrow serve simultaneously as public grief? And if genocide is certified as a public sorrow, then must we not accept the credentials of other particular sorrows too? Do Armenians and Cambodians also have a right to publicly funded holocaust museums? And do we need memorials to Seventh Day Adventists and homosexuals for their persecution at the hands of the Third Reich?”
Any crime Israel carries out in the name of its survival — its “right to exist” — is justified in the name of this uniqueness. There are no limits. The world is black and white, a never-ending battle against Nazism, which is protean depending on who Israel targets. To challenge this bloodlust is to be an anti-Semite facilitating another genocide of Jews.
This simplistic formula not only serves the interests of Israel, but also the interests of colonial powers that carried out their own genocides, ones they seek to obscure. What was the annihilation of Native Americans by European settlers, the Armenians by Turks, the Indians in the Bengal famine by the British or the Soviet-orchestrated famine in the Ukraine? What was the dropping of the atomic bombs on Hiroshima and Nagasaki? Is Manifest Destiny any different from the Nazis’ embrace of the concept of Lebensraum? These too were holocausts, fueled by the same dehumanization and bloodlusts.
The sacralization of the Nazi Holocaust offers a bizarre quid pro quo. Arming and funding the state of Israel, preventing U.N. resolutions and sanctions from being adopted to condemn its crimes, and demonizing Palestinians and their supporters, is proof of atonement and support for Jews. Israel, in return, absolves the West of its indifference to the plight of Jews during the Holocaust, and Germany for perpetrating it.
Germany uses this unholy alliance to separate Nazism from the rest of German history, including the genocide German colonists carried out against the Nama and Herero in German South-West Africa, now Namibia.
“[S]uch magic,” Israeli historian and genocide scholar Raz Segal writes, “legitimizes racism against Palestinians at the very moment that Israel perpetrates genocide against them. The idea of Holocaust uniqueness thus reproduces rather than challenges the exclusionary nationalism and settler colonialism that led to the Holocaust.”
Segal, the director of the program in Holocaust and Genocide Studies at Stockton University in New Jersey, wrote an article on Gaza on Oct. 13, 2023 — six days after the incursion by Hamas and other Palestinian fighters into Israel — titled: “A Textbook Case of Genocide.” This denunciation from an Israeli Holocaust scholar, whose family members perished in the Holocaust, was a very lonely stance.
Segal saw in the Israeli government’s immediate demand that Palestinians evacuate the north of Gaza, and the blood-curdling demonization of the Palestinians by Israeli officials — the defense minister said Israel was “fighting human animals” — the stench of genocide.
“The whole idea about prevention and ‘never again’ is that — as we teach our students — there are red flags that once we notice them, we're supposed to work in order to stop the process that could escalate to genocide,” Segal said when I interviewed him, “even if it's not genocidal yet.”
You can watch my interview with Segal here.
“Holocaust studies as a field might be dead, which is not necessarily a bad thing,” he continued. “If indeed Holocaust studies is intertwined from the beginning with the ideology of global Holocaust memory, maybe it's good that we won't have Holocaust studies anymore. And maybe it will open the door for even more interesting and important research on the Holocaust as history, as real history.”
Segal paid for his courage and his honesty. The offer to lead the University of Minnesota’s Center for Holocaust and Genocide Studies — which has issued no condemnation of the genocide — was revoked.
Nearly two years into the genocide, the International Association of Genocide Scholars finally issued a statement saying that Israel’s conduct meets the legal definition set out in the U.N. Convention on Genocide.
But the vast majority of Holocaust scholars remain mute, endlessly condemning the atrocities committed by Hamas while ignoring those committed by Israel. They were mute when South Africa argued before the International Court of Justice that Israel was committing genocide. They were mute when Amnesty International published a report in December 2024 accusing Israel of genocide.
“How many Palestinian students apply to graduate programmes in Holocaust and Genocide Studies around the world? Usually none. How many Palestinian scholars identify themselves as scholars in this field? They, too, can be counted on one hand,” Segal writes in a co-authored article in the Journal of Genocide Research.
Genocide is coded in the DNA of Western imperialism. Palestine has made this clear. The genocide is the next stage in what the anthropologist Arjun Appadurai (b. 1949) calls “a vast worldwide Malthusian correction” that is “geared to preparing the world for the winners of globalization, minus the inconvenient noise of its losers.”
The funding and arming of Israel by the United States and European nations as it carries out genocide has imploded the post-World War II international legal order. It no longer has credibility. The West cannot lecture anyone now about democracy, human rights or the supposed virtues of Western civilization.
“At the same time that Gaza induces vertigo, a feeling of chaos and emptiness, it becomes for countless powerless people the essential condition of political and ethical consciousness in the twenty-first century — just as the First World War was for a generation in the West,” Pankaj Mishra (b. 1969) writes in “The World After Gaza.”
The ability to peddle the fiction that the Nazi Holocaust is unique, or that Jews are uniquely entitled, has ended. The genocide presages a new world order, one where Europe and the United States, along with their proxy Israel, are pariahs. Gaza has illuminated a dark truth — barbarism and Western civilization are inseparable.
Source: Chris Hedges - Death of the Holocaust Industry (Puvbl. 10. Sept. 2025)
John Pollini in my opinion is the number 1 authority on Julio Claudian Portrait study. I have had much correspondence with Prof. Pollini and he is passionate about Roman Art. Here is his curriculum Vitae:
Education
B.A. Classics, University of Washington, 1/1968
M.A. Ancient History and Mediterranean Archaeology, UC Berkeley, 1/1973
Ph.D. Ancient History and Mediterranean Archaeology, UC Berkeley, 1/1978
Academic Appointment, Affiliation, and Employment History
Professor, Department of Art History (Adjunct Professor for Department of Classics and Department of History), University of Southern California, 1991-
Dean of the School of Fine Arts, University of Southern California, 1993-1996
Chairman of the Department of Art History, University of Southern California, 1990-1993
Associate Professor, Department of Art History and Department of Classics (adjunct appointment), University of Southern California, 1987-1991
Assistant Professor, Department of Classics, Johns Hopkins University, 1980-1987
Curator, Johns Hopkins University Archaeological Museum, 1980-1987
Visiting Assistant Professor, Department of Classics, Johns Hopkins University, 1979-1980
Mellon Postdoctoral Fellow, Department of Classics, Case Western Reserve University, 1978-1979
Description of Research
Summary Statement of Research Interests
Professor Pollini's research is concerned with methodologies of classical art and archaeology, ancient history, classical philology, epigraphy and numismatics. His other scholarly research interests include ancient religion, mythology, narratology, rhetoric and propaganda. Over the years Professor Pollini has excavated at the Greco-Roman site of Aphrodisias, Turkey, and the Etruscan site of Ghiaccio Forte, Italy, and participated in the underwater survey of the port of Tarquinia (Gravisca), Italy. Trained in the methodologies of classical art & archaeology, ancient history, classical philology, epigraphy, and numismatics, Professor Pollini is committed to interdisciplinary teaching and research. Professor Pollini has lectured widely both in the United States and abroad. He has published numerous articles and authored several books.
Research Specialties
Classical Art and Archaeology
Honors and Awards
Elected Life Member, German Archaeological Association, 2000-
American Council of Learned Societies Fellowship, awarded for second time, 2006-2007
Guggenheim Fellowship, deferred until 2007-2008, 2006-2007
Whitehead Professor at the American School of Classical Studies at Athens (Honorific Appointment), 9/1/2006-6/1/2007
Departmental Nominee for University Associates Award for Excellence in Teaching 2002, 2002-2005
Mellon Foundation Award for Excellence in Mentoring, 2004-2005
Departmental Nominee for University Associates Award for Excellence in Teaching 1998, 1998-2001
National Endowment for the Humanities Fellowship, awarded for second time, 1995-1996
American Council of Learned Societies Fellowship, 1987-1988
National Endowment for the Humanities Fellowship, 1983-1984
Mellon Postdoctoral Fellowship, 1978-1979
Fulbright Award, Fellowship to Italy, 1975-1976
CURRICULUM VITAE
JOHN POLLINI
Department of Art History
Von Kleinsmid Center 351 University of Southern California
Los Angeles, CA 90089-0047
Professor of Classical Art and Archaeology, Department of Art History
Joint Professor, Department of History
Adjunct Professor, Department of Classics
President, Classical Archaeological Association of Southern California (CAASC)
DEGREES
Ph. D. Ancient History and Mediterranean Archaeology, University of California at
Berkeley (1978) (interdisciplinary program involving the Departments of Art History,
Classics, and History; major field: Etruscan and Roman Art and Archaeology; minor
fields: Greek Art and Archaeology and Roman History; Ph.D. equivalency exams in
ancient Greek and Latin) [Diss.: Studies in Augustan “Historical” Reliefs]
M.A. Ancient History and Mediterranean Archaeology, University of California at
Berkeley (l973) [MA Thesis: Two Marble Portrait Statues of Pugilists from Carian
Aphrodisias: Iconography and Third Century A.D. Sculptural Traditions in the Roman
East]
B.A. magna cum laude, Classics, University of Washington (1968)
POSTDOCTORAL ACADEMIC APPOINTMENTS
Dean of the School of Fine Arts, University of Southern California, with administrative,
budgetary, and fund-raising responsibilities (1993-1996)
Chairman of the Department of Art History, University of Southern California
(1990-1993)
Full Professor, University of Southern California, Department of Art History
(1991-present), with joint appointment in the Department of History and adjunct
appointment in the Department of Classics
Associate Professor, University of Southern California, Department of Art History, with
adjunct appointment in the Department of Classics (1987-1991)
Assistant Professor, Johns Hopkins University, Department of Classics (1980-1987) and
Curator of the Johns Hopkins University Archaeological Museum (1980-1987)
Visiting Assistant Professor, Johns Hopkins University, Department of Classics
(1979-1980)
Mellon Postdoctoral Fellow, Case Western Reserve University, Department of Classics
(1978-1979)
INTERNATIONAL AND NATIONAL FELLOWSHIPS, GRANTS,
AWARDS, HONORS
William E. Metcalf Lectureship (2008)
John Simon Guggenheim Memorial Foundation Fellowship (2006-2007, deferred to
2007-2008)
Whitehead Professor of Archaeology, American School of Classical Studies at
Athens (2006-2007)
American Council of Learned Societies Fellowship (2006-2007)
Kress Foundation Travel Grant (Summer 2006)
Mellon Foundation Award for Excellence in Mentoring (2005)
Taggart Foundation Grant: Campus Martius Virtual Reality Project (2005)
Distinguished Lecturer, Biblical Archaeological Society and Center for Classical
Archaeology, University of Oklahoma, Norman (2005): Series of three lectures on
Roman and Christian Religion, Art, and Ideology
Kress Foundation Travel Grant (2003)
Senior Humboldt Research Prize (nominated) to Berlin, Germany, for 2000-2001
Elected Member (for life) of the German Archaeological Institute (Berlin) (2000)
National Endowment for the Humanities Fellowship for Independent Study and
Research (1995-1996)
Kress Foundation Travel Grant (Summer 1988)
American Council of Learned Societies Fellowship (1987-1988)
Kress Foundation Travel Grant (1987)
National Endowment for the Humanities Fellowship for Independent Study and
Research (1983-1984)
Mellon Postdoctoral Fellowship, Case Western Reserve University (1978-1979)
Mabelle McLeod Lewis Memorial Fund Fellowship to Italy (1975-1976)
Fulbright Fellowship, Università di Roma, Rome, Italy (1975-1976)
UNIVERSITY FELLOWSHIPS, GRANTS, AWARDS, HONORS
Departmental Nominee for University Associates Award for Excellence in Teaching
(2002-2005)
College Faculty Research Development Award (consecutive years: 2000-2007)
University of Southern California Grant for Innovative Undergraduate Teaching
(with Lynn Swartz Dodd and Nicholas Cipolla) for a virtual reality project “Imaging
Antiquity: Creating Context through Virtual Reconstructions, Digital Resources, and
Traditional Media” (2003-2004)
Grant for the “College Initiative for the Study of Political Violence” (2002)
University of Southern California Grant for Innovative Undergraduate Teaching
(with Bruce Zuckermann and Lynn Swartz Dodd) to develop a new interdisciplinary and
interdepartmental course entitled “Accessing Antiquity: Actual Objects in Virtual Space”
(2000-2001)
University of Southern California Senior Nominee for National Endowment for the
Humanities Summer Stipend for Faculty Research (1998-1999)
Departmental Nominee for University Associates Award for Excellence in Teaching
(1998-2001)
College Awards and Grants for Research Excellence (consecutive years: 1997-2000)
Hewlett Foundation Award and Grant for General Education Course Development
(1997-1998)
Faculty Research and Innovation Fund Grant, University of Southern California (1988)
University of California Traveling Fellowship (1976-1977)
Dean’s Fellowship, U.C. Berkeley (1973-1975)
Phi Beta Kappa (1968), University of Washington
ADDITIONAL EDUCATIONAL PREPARATION
Field trips sponsored by the American Academy in Rome, German Archaeological
Institute, and Comune di Roma (1975-1978)
Research in Rome, Italy for dissertation (1975-1978), as well as further study of Greek
and Roman art and architecture in Italy and elsewhere in Europe during this period
Supervised study of Greek and Roman sculpture at the J. Paul Getty Museum, with
J. Frel (1973-1975)
Course in Greek art and archaeology at the Universität München, Munich, Germany
with E. Homann-Wedeking (1971)
Study of the German language at the Goethe Institute, Grafing (Munich), Germany (1971)
Course work in Roman, Etruscan, and Italic art and architecture, Università di Roma,
with G. Becatti, M. Pallottino, F. Castagnoli, and M. Squarciapino (1970-1971)
ARCHAEOLOGICAL FIELD WORK
Underwater survey of port of Tarquinia (Gravisca), Italy (1977): Consultant
Excavation of Etruscan site of Ghiaccio Forte, Italy (1973)
Excavation of Greco-Roman site of Aphrodisias, Turkey (1970-1972)
Excavation of Spanish/Indian Mission, Guavave, Arizona (1965-1966)
LANGUAGES
Ancient: Latin and Greek
Modern: German, Italian, French, modern Greek, some Turkish
BOOKS
PUBLISHED:
I) The Portraiture of Gaius and Lucius Caesar (Fordham University Press, New York
1987) (with a book subvention from the National Endowment for the Humanities).
II) Roman Portraiture: Images of Character and Virtue, with graduate student
participation (Fisher Gallery, Los Angeles 1990).
III) Gallo-Roman Bronzes and the Process of Romanization:The Cobannus Hoard
(Monumenta Graeca et Romana IX) (Brill, Leiden 2002).
IV) The de Nion Head: A Masterpiece of Archaic Greek Sculpture (Philipp von
Zabern, Mainz 2003).
V) Terra Marique: Studies in Art History and Marine Archaeology in Honor of Anna
Marguerite McCann on the Receipt of the Gold Medal of the Archaeological Institute
of America (editor, designer, and contributor of introduction, publication list, and
one of 19 essays) (Oxbow Publications, Oxford 2005).
SUBMITTED:
VI) From Republic to Empire: Rhetoric, Religion, and Power in the Visual Culture of
Ancient Rome (University of Oklahoma Press), comprising eight chapters:
CHAPTER I: The Leader and the Divine: Diverse Modes of Representation in Roman Numismatics
CHAPTER II: The Cult Image of Julius Caesar: Conflicts in Religious Theology and Ideology in
Augustus’ Representational Program
CHAPTER III: From Warrior to Statesman in Augustan Art and Ideology: Augustus and the Image of
Alexander
CHAPTER IV: The Ideology of “Peace through Victory” and the Ara Pacis: Visual Rhetoric and the
Creation of a Dynastic Narrative [revised and updated essay originally published in
German]
CHAPTER V: The Acanthus of the Ara Pacis as an Apolline and Dionysiac Symbol of
Anamorphosis, Anakyklosis and Numen Mixtum [revised and updated publication].
CHAPTER VI: Divine Providence in Early Imperial Ideology: The Smaller Cancelleria Relief and
the Ara Providentiae Augustae
CHAPTER VII: The “Insanity” of Caligula or the “Insanity” of the Jews? Differences in Perception
and Religious Beliefs
CHAPTER VIII: “Star Power” in Imperial Rome: Astral Theology, Castorian Imagery, and the Dual
Heirs in the Transmission of the Leadership of the State
IN PROGRESS:
VII) Christian Destruction and Desecration of Images of Classical Antiquity: A Study
in Religious Intolerance in the Ancient World
VIII) Dynastic Narratives in Augustan Art and Thought: The Rhetoric and Poetry of
Visual Imagery [with DVD Virtual Reality Program of the Monuments]
IX) The Image of Augustus: Art, Ideology, and the Rhetoric of Leadership
X) Social, Sexual, and Religious Intercourse: Sacrificial Ministrants and Sex-Slaves
in Roman Art -- 3rd Century B.C. - 4th Century A.D.
ARTICLES
PUBLISHED:
1) “A Flavian Relief Portrait in the J. Paul Getty Museum,” in Getty Museum Journal
5 (1977) 63-66.
2) “Gnaeus Domitius Ahenobarbus and the Ravenna Relief,” in Römische Mitteilungen
88 (1981) 117-40.
3) “A Pre-Principate Portrait of Gaius (Caligula)?” in Journal of the Walters Art
Gallery 40 (1982) 1-12.
4) “Damnatio Memoriae in Stone: Two Portraits of Nero Recut to Vespasian in
American Museums,” in American Journal of Archaeology 88 (1984) 547-55.
5) “The Meaning and Date of the Reverse Type of Gaius Caesar on Horseback,” in
American Numismatic Society Museum Notes 30 (1985) 113-17.
6) “Response to E. Judge’s ‘On Judging the Merits of Augustus,’” in Center for
Hermeneutical Studies: Colloquy 49 (1985) 44-46.
7) “Ahenobarbi, Appuleii and Some Others on the Ara Pacis,” in American Journal of
Archaeology 90 (1986) 453-60.
8) “The Findspot of the Statue of Augustus from Prima Porta,” in Bullettino della
Commissione Archeologica Comunale di Roma 92 (1987/88) 103-108.
9) “Two Acrolithic or Pseudo-Acrolithic Sculptures of the Mature Classical Period in
the Archaeological Museum of the Johns Hopkins University,” in Classical Marble:
Geochemistry,Technology, Trade (NATO ASI Series E vol. 153), edd. N. Herz and
M. Waelkens (Dordrecht 1988) 207-17.
10) “Man or God: Divine Assimilation and Imitation in the Late Republic and Early
Principate,” in Between Republic and Empire: Interpretations of Augustus and His
Principate, edd. K.A. Raaflaub and M. Toher (Berkeley 1990) 333-63.
11) “The Marble Type of the Augustus from Prima Porta: An Isotopic Analysis,” in
Journal of Roman Archaeology 5 (1992) 203-208.
12) “The Tazza Farnese: Principe Augusto ‘Redeunt Saturnia Regna’!” in American
Journal of Archaeology 96 (1992) 249-55, 283-300.
13) “The Cartoceto Bronzes: Portraits of a Roman Aristocratic Family of the Late First
Century B.C.,” in American Journal of Archaeology 97 (1993) 423-46.
14) “The Gemma Augustea: Ideology, Rhetorical Imagery, and the Construction of a
Dynastic Narrative,” in Narrative and Event in Ancient Art, ed. P. Holliday
(Cambridge 1993) 258-98.
15) “The Acanthus of the Ara Pacis as an Apolline and Dionysiac Symbol of
Anamorphosis, Anakyklosis and Numen Mixtum,” in Von der Bauforschung zur
Denkmalpflege, Festschrift für Alois Machatschek (Vienna 1993) 181-217.
16) “The ‘Trojan Column’ at USC: Reality or Myth?” in Trojan Family (May, 1994)
30-31.
17) “The Augustus from Prima Porta and the Transformation of the Polykleitan Heroic
Ideal,” in Polykleitos, the Doryphoros, and Tradition, ed. W. Moon (Madison 1995)
262-82.
18) “The ‘Dart Aphrodite’: A New Replica of the ‘Arles Aphrodite Type,’ the Cult Image
of Venus Victrix in Pompey’s Theater at Rome, and Venusian Ideology and Politics
in the Late Republic - Early Principate,” in Latomus 55 (1997) 757-85.
19) “Parian Lychnites and the Prima Porta Statue: New Scientific Tests and the Symbolic
Value of the Marble” (with N. Herz, K. Polikreti, and Y. Maniatis), in Journal of
Roman Archaeology 11 (1998) 275-84.
20) “The Warren Cup: Homoerotic Love and Symposial Rhetoric in Silver,” in The Art
Bulletin 81 (1999) 21-52.
21) “Ein mit Inschriften versehener Legionärshelm von der pannonisch-dakischen Grenze
des römischen Reiches: Besitzverhältnisse an Waffen in der römischen Armee,” in
M. Junkelmann, Römische Helme VIII Sammlung Axel Guttmann, ed. H. Born
(Mainz 2000) 169-88.
22) “The Marble Type of the Statue of Augustus from Prima Porta: Facts and Fallacies,
Lithic Power and Ideology, and Color Symbolism in Roman Art,” in Paria Lithos:
Parian Quarries, Marble and Workshops of Sculpture (Proceedings of the First
International Conference on the Archaeology of Paros and the Cyclades, Paros, 2-5
October 1997), edd. D.U. Schilardi and D. Katsonopoulou (Athens 2000) 237-52.
23) “The Riace Bronzes: New Observations,” in Acten des 14. Internationalen
Kongresses für Antike Bronzen, Kölner Jahrbuch 33 (2000) 37-56.
24) “Two Bronze Portrait Busts of Slave-Boys from a Shrine of Cobannus in Roman
Gaul,” in Studia Varia II: Occasional Papers on Antiquities of The J. Paul Getty
Museum 10 (2001) 115-52.
25) “A New Portrait of Octavian/Augustus Caesar,” in Roman Sculpture in the
Art Museum, Princeton University (Princeton 2001) 6-11.
26) “Two Gallo-Roman Bronze Portraits of Sacrificial Ministrants in the J. Paul Getty
Museum,” in From the Parts to the Whole 2: Acta of the 13th International Bronze
Congress, Cambridge, Massachusetts, May 28 - June 1, 1996, edd. C.C.
Mattusch, A. Brauer, and S.E. Knudsen (Portsmouth, Rhode Island 2002) 89-91.
27) “‘Frieden-durch-Sieg’ Ideologie und die Ara Pacis Augustae: Bildrhetorik und
die Schöpfung einer dynastischen Erzählweise,” in Krieg und Sieg: Narrative
Wanddarstellungen von Altägypten bis ins Mittelalter (Internationales
Kolloquium 23. - 30. Juli 1997 im Schloss Heindorf, Langenlois; Österreichischen
Akademie der Wissenschaften XXIV), edd. M. Bietak und M. Schwarz (Vienna
2002) 137-59.
28) “A New Portrait of Octavia and the Iconography of Octavia Minor and Julia Maior,”
Römische Mitteilungen 109 (2002) 11-42.
29) “Slave-Boys for Sexual and Religious Service: Images of Pleasure and Devotion,” in
Flavian Rome: Culture, Image, Text, edd. A.J. Boyle and W.J. Dominik (Leiden
2003) 149-66.
30) “The Caelian Hill Sacrificial Minister: A Marble Head of an Imperial Slave-Boy from
the Antiquarium Comunale on the Caelian Hill in Rome,” in Römische Mitteilungen
111 (2004) 1-28.
31) “A New Head of Augustus from Herculaneum: A Marble Survivor of a Pyroclastic
Surge,” in Römische Mitteilungen 111 (2004) 283-98.
32) “The Armstrong and Nuffler Heads and the Portraiture of Julius Caesar, Livia, and
Antonia Minor in Terra Marique: Studies in Honor of Anna Marguerite McCann
on the Receipt of the Gold Medal of the Archaeological Institute of America, ed.
J. Pollini (Oxbow Publications, Oxford 2005) 89-122.
33) “A New Marble Portrait of Tiberius: Portrait Typology and Ideology,” in Antike Kunst
48 (2005) 57-72.
34) “A North African Portrait of Caracalla from the Mellerio Collection and the
Iconography of Caracalla and Geta,” in Revue Archéologique (2005) 55-77.
35) “A Bronze Gorgon Handle Ornament of the Ripe Archaic Greek Period,” in Annuario
della Scuola Archeologica Italiana di Atene e delle Missioni Italiani in Oriente 83
(2005) 235-47.
36) “Ritualizing Death in Republican Rome: Memory, Religion, Class Struggle, and the
Wax Ancestral Mask Tradition’s Origin and Influence on Veristic Portraiture” in
Performing Death: Social Analyses of Funerary Ritual in the Ancient Near East
and Mediterranean (Oriental Institute Seminars 3, University of
Chicago), ed. N. Laneri (Chicago 2007) 237-85.
37) “A New Bronze Portrait Bust of Augustus,” in Latomus 66 (2007) 270-73.
FORTHCOMING:
38) “Gods and Emperors in the East: Images of Power and the Power of Intolerance,”
in the proceedings of an international conference on “‘Sculptural Environment’ of the
Roman Near East: Reflections on Culture, Ideology, and Power” (University of
Michigan), in Interdisciplinary Studies in Ancient Culture and Religion,
edd. E.A. Friedland, S.C. Herbert, and Y.Z. Eliav (Peeters Publ.: Leuven).
39) “A New Portrait Bust of Tiberius in the Collection of Michael Bianco,” in Bulletin
Antieke Beschaving 83 (2008) 133-38.
40) “The Desecration and Mutilation of the Parthenon Frieze by Christians and Others,” in
Athenische Mitteilungen 122 (2007).
41) “Problematics of Making Ambiguity Explicit in Virtual Reconstructions:
A Case Study of the Mausoleum of Augustus,” for the proceedings of an international
conference, “Computer Technology and the Arts: Theory and Practice,” sponsored by
the British Academy and the University of London.
42) “A Winged Goat Table Leg Support from the House of Numerius Popidius Priscus at
Pompeii,” in Pompei, Regio VII, Insula 2, pars occidentalis. Indagini, Studi,
Materiali (la Soprintendenza Archeologica di Pompei), ed. L. Pedroni.
43) “Augustus: Portraits of Augustus,” in Oxford Encyclopedia of Ancient Greece and
Rome (2008).
44) “A New Bronze Lar and the Role of the Lares in the Domestic and Civic Religion of the Romans,” in Latomus (2008).
IN PROGRESS:
45) “The ‘Colville Athena’ Head and Its Typology.”
46) “Idealplastik and Idealtheorie: Paradeigmatic Systems, Homosexual Desire, and the
Rhetoric of Identity in Polykleitos’ Doryphoros and Diadoumenos.”
REVIEW ARTICLES
PUBLISHED:
D. Boschung, Die Bildnisse des Augustus (Das römische Herrscherbild I.2) (Berlin 1993),
in Art Bulletin 81 (1999) 723-35.
E. Varner, Mutilation and Transformation: Damnatio Memoriae and Roman Imperial
Portraiture (Monumenta Graeca et Romana 10) (Leiden 2004), in Art Bulletin 88
(2006) 591-98.
BOOK REVIEWS
PUBLISHED:
M. Torelli, Typology and Structure of Roman Historical Reliefs, in American Journal of
Archaeology 87 (1983) 572-73.
J. Ganzert, Das Kenotaph für Gaius Caesar in Limyra, in American Journal of
Archaeology 90 (1986) 134-36.
R. Brilliant, Visual Narratives. Storytelling in Etruscan and Roman Art in American
Journal of Philology 107 (1986) 523-27.
PUBLISHED IN CHOICE:
E. Bartman, Portraits of Livia: Imaging the Imperial Woman in Augustan Rome, in
vol. 37 (1999) 126.
B.S. Ridgway, Prayers in Stone: Greek Architectural Sculpture (Ca. 600 - 100 B.C.),
in vol. 37 (2000) 1095.
W.E. Mierse, Temples and Towns in Roman Iberia: The Social and Architectural
Dynamics of Sanctuary Designs from the Third Century B.C. to the Third Century A.D.
in vol. 37 (2000) 1458.
V. Karageorgis, Ancient Art from Cyprus: The Cesnola Collection in The Metropolitan
Museum of Art (New York 2000)in vol. 38 (2000) 1953.
Z. Hawass, Valley of the Golden Mummies (New York 2000) in vol. 38 (2001)
4036.
M.W. Jones, Principles of Roman Architecture (New Haven 2000) in vol. 38 (2001)
5409.
F. Salmon, Building on Ruins: The Rediscovery of Rome and English Architecture
(Ashgate 2000) in vol. 39 (2001) 106.
J. Boardman, The History of Greek Vases: Potters, Painters and Pictures (New York
2001) in vol. 39 (2002) 3755.
Roman Sculpture in the Art Museum, Princeton University, ed. J. M. Padgett (Princeton
2001) in vol. 39 (2002) 6218.
G. Hedreen, Capturing Troy: The Narrative Function of Landscape in Archaic and Early
Classical Greek Art (Ann Arbor, 2001) in vol. 40 (2002) 73.
A. J. Clark, M. Elston, and M.L. Hart, Understanding Greek Vases: A Guide to Terms,
Styles, and Techniques (Los Angeles 2002) in vol. 40 (2003) 3185.
S. Woodford, Images of Myths in Classical Antiquity (Cambridge 2003) in vol. 41
(2003) 89.
J. Aruz with R. Wallenfels (edd.), Art of the First Cities: The Third Millennium B.C. from
the Mediterranean to the Indus (The Metropolitan Museum of Art, New York) (New
Haven 2003) in vol. 41 (2004) 2584.
G. Curtis, Disarmed: The Story of the Venus de Milo (New York 2003) in vol. 41 (2004)
5083.
Games for the Gods: The Greek Athlete and the Olympic Spirit, edd. J.J. Herrmann and C.
Kondoleon (Boston Museum of Fine Arts) in vol. 42 (2004) 646.
E.W. Leach, The Social Life of Painting in Ancient Rome and on the Bay of Naples
(Cambridge 2004) in vol. 42 (2004) 1215-16.
D. Mazzoleni, Domus: Wall Painting in the Roman House (Los Angeles 2004) in vol. 42
(2005) 1809.
S. Fine, Art and Judaism in the Greco-Roman World: Toward a New Jewish Archaeology
(Cambridge 2005) in vol. 43 (2006) 1586-87.
C.H. Hallett, The Roman Nude: Heroic Portrait Statuary 200 B.C. -- A.D. 300 (Oxford
2005) in vol. 44 (2006).
Constantine the Great: York’s Roman Emperor, edd. E. Hartley, J. Hawkes, M. Henig, and
F. Mee (York 2006) in vol. 44 (2006).
M.D. Stansbury-O’Donnell, Vase Painting, Gender, and Social Identity in Archaic Athens
(Cambridge 2006) in vol. 44 (2006).
PRINCIPAL INSTRUCTIONAL MATERIALS (Hard Copy and Online):
Greek Art and Archaeology: Course Manual (113 pages, 23 plates) and online version of
this Course Manual with digitized images
Roman Art and Archaeology: Course Manual (158 pages, 58 plates) and online version
of this Course Manual with digitized images
Digging into the Past: Material Culture and the Civilizations of the Ancient
Mediterranean: Course Manual (43 pages)
Proseminar Guide to General and Specific Works on Greek and Roman Art and
Archaeology and Related Disciplines (50 pages) and online version
Website for AHIS 425, “Introduction to Interdisciplinary Research and Methodology
in Classical Art and Archaeology and Related Disciplines” with links to other important
websites in the fields of Art, Archaeology, Classics, and Ancient History
Website for AHIS 201g: “Digging into the Past: Material Culture and the
Civilizations of the Ancient Mediterranean” (with digitized images)
PAPERS GIVEN AT INTERNATIONAL AND NATIONAL
CONFERENCES AND SYMPOSIA
On Judging the Merits of Augustus: Center for Hermeneutical Studies: Colloquy,
Berkeley (April, 1985)
Investigating Hellenistic Sculpture: Center for Advanced Study in the Visual Arts,
National Gallery of Art (October, 1986)
Augustus: Monuments, Arts, and Religion: Brown University (March, 1987)
Aspects of Ancient Religion: University of California at Berkeley (April, 1987)
Marble and Ancient Greece and Rome: International conference sponsored by
NATO at Il Ciocco (Tuscany), Italy (May, 1988)
Polykleitos, the Doryphoros and Its Influence: University of Wisconsin, Madison
(October, 1989)
UCLA-USC Seminar in Roman Studies: UCLA, Los Angeles (December, 1992)
XIIIth International Bronze Congress: Harvard University (May 28 - June 1, 1996)
UCLA-USC Seminar in Roman Studies: Roman Representations: Subjectivity, Power
and Space: USC, Los Angeles (March, 1997)
International Symposium at Cuma (Naples): Flavian Poets, Artists, Architects and
Engineers in the Campi Flegrei (July, 1997)
International Symposium at the University of Vienna: Interdisziplinäres Kolloquium
Historische Architekturreliefs vom Alten Ägypten bis zum Mittelalter (July, 1997)
First International Conference on the Archaeology of Paros and the Cyclades: Paros,
Greece (October, 1997)
Getty Research Institute Colloquium: Work in Progress (November, 1997)
Annual Meetings of the Art Historians of Southern California at California State
University, Northridge, California (November, 1998)
XIV. Internationaler Kongress für Antike Bronzen: Werkstattkreise, Figuren und Geräte
(Sponsored by Das Römisch-Germanisches Museum der Stadt Köln und das
Archäologisches Institut der Universität zu Köln [September 1999]): Besides giving paper,
chaired the session “Bronzestatuen und -statuetten: Fundkomplexen, Fundgruppen,
Einzelstücke, und Typen”
First International Symposium on Roman Imperial Ideology: Politics, Art, and
Numismatics at the Villa Vergiliana, Cuma (Naples) -- keynote speaker and chaired
session on “Ideology, Historiography, and the Imperial Family” (May, 2000)
International Symposium at Emory University, Atlanta: Tyranny and Transformation
(October, 2000)
Annual Meeting of the Art Historians of Southern California at the Getty Center,
Los Angeles, California (November, 2000)
Getty Research Institute Colloquium: Work in Progress (December, 2000)
Second International Symposium on Roman Imperial Ideology: Politics, Art, and
Numismatics at the Villa Vergiliana, Cuma (Naples) -- chaired session on “The Image of
the Princeps and the Ruler Cult” (May, 2001)
UCLA-USC Seminar in Roman Studies: UCLA, Los Angeles (April, 2002)
Third International Symposium on Roman Imperial Ideology: Politics, Art, and
Numismatics at the Villa Vergiliana, Cuma (Naples) -- chaired session on “Roman History
and Ideology” (May, 2002)
Symposium on the Age of Augustus at UCLA -- (Feb., 2003)
Fourth International Symposium on Roman Imperial Ideology: Politics, Art, and
Numismatics at the Villa Vergiliana, Cuma (Naples) -- keynote speaker and
chaired session (May, 2003)
International Archaeological Congress, Harvard University (Aug. 2003): Besides giving a
paper, chaired session on “Ancient Society”
VIIth International ASMOSIA Conference, Thasos, Greece (Sept. 2003)
International Conference in the Arts and the Humanities, Honolulu, Hawaii (Jan. 2004)
Symposium on Roman Sculpture, Minneapolis Museum of Art (organized by Richard
Brilliant) (April, 2004)
International Symposium on Interaction of Indigenous and Foreign Cults in Italy at Cuma
(Naples) (May, 2004): Besides giving a paper, chaired session
International Conference at University of Michigan: “‘Sculptural Environment’ of the
Roman Near East: Reflections on Culture, Ideology, and Power (November 2004)
International Conference at Stanford University: “Seeing the Past” (February 2005)
International Conference at the University of London: “Computer Technology and the Arts:
Theory and Practice” (November 2005)
International Conference at the University of Chicago: “Performing Death: Social Analyses
of Funerary Ritual in the Mediterranean” (February 2006)
VIIIth International ASMOSIA Conference, Aix-en-Provence, France (June 2006)
Symposium “Art of Warfare”: Michael C. Carlos Museum, Emory University (January
2007)
PAPERS PRESENTED AT ANNUAL CONVENTIONS OF THE
ARCHAEOLOGICAL INSTITUTE OF ARCHAEOLOGY AND THE
COLLEGE ART ASSOCIATION
Boston (AIA, December, 1979)
New Orleans (AIA, December, 1980)
San Francisco (AIA, December, 1981)
Philadelphia (AIA, December, 1982)
Cincinnati (AIA, December, 1983)
Toronto (AIA, December, 1984)
Washington, D.C. (AIA, December, 1985) -- invited paper, “The Promulgation of the
Image of the Leader in Roman Art,” in a special AIA plenary session on Politics and
Art
San Antonio (AIA, December, 1986) -- invited paper, “Time, Narrativity, and Dynastic
Constructs in Augustan Art and Thought,” at a joint AIA-APA session on topics
illustrating connections between Roman art and philology
Houston (CAA, February, 1988) -- invited paper, “The Gemma Augustea and the
Construction of a Dynastic Narrative,” for a CAA session on Narrative and Event in
Greek and Roman Art
Atlanta (AIA, December, 1994) -- discussant for a joint AIA-APA session on “Rethinking
Nero’s Legacy: New Perspectives on Neronian Art, Literature, and History”
New York (AIA, December, 1996) -- special poster session: “The Marble Type of the
Statue of Augustus from Prima Porta: New Scientific Tests” (prepared in collaboration
with Norman Herz, Director of Programs, Center for Archaeological Sciences, University
of Georgia)
Chicago (AIA, December, 1997)
Washington, D.C. (AIA, December, 1998) -- invited paper, “A Portrait of a Sex-Slave
‘Stud’ (?) in the Metropolitan Museum of Art in New York,” for a special colloquium in
honor of Anna Marguerite McCann on the receipt of the “Gold Medal” of the
Archaeological Institute of America
San Francisco (AIA, January, 2004) -- joint paper with N.Cipolla and L. Swartz Dodd
OTHER ACADEMIC AND PUBLIC LECTURES/TALKS
American Academy, Rome, Italy (March, 1976)
Cleveland Society AIA, Cleveland, Ohio (April, 1979)
Johns Hopkins University, Baltimore, Md. (September, 1980)
Institute of Fine Arts, New York, N.Y. (October, 1980)
Metropolitan Museum of Art, New York, N.Y. (January, 1983)
New York Society AIA, New York, N.Y. (January, 1983)
Baltimore Society AIA, Baltimore, Md. (February, 1983)
University of Toronto, Toronto, Canada (March, 1987)
University of Southern California, Los Angeles, Ca. (March, 1987)
Columbia University, New York, N.Y. (April, 1987)
Classical Archaeological Society of Southern California, UCLA, Ca. (November 1989)
Tulane University, New Orleans, La. (February, 1990)
Classical Archaeological Society of Southern California, USC, Ca. (February 1990)
Los Angeles Society AIA, Los Angeles, Ca. (March, 1990)
Fisher Gallery and School of Fine Arts, University of Southern California, Los Angeles,
Ca. (March, 1990)
Institute of Fine Arts, New York, N.Y. (April, 1990)
American Academy, Rome, Italy (May, 1990)
University of Vienna and Kunsthistorisches Museum, Vienna, Austria (June, 1990)
San Diego Society AIA, San Diego, Ca. (September, 1990)
Classical Archaeological Society of Southern California, Getty Museum, Malibu, Ca.
(November, 1990).
University of Pennsylvania, Philadelphia, Pa. (December, 1990)
Classical Archaeological Society of Southern California, Gamble House, Pasadena, Ca.
(March 1991)
Henry T. Rowell Lecturer: Baltimore Society AIA, Baltimore, Md. (November, 1991)
Villanova University, Villanova, Pa. (November, 1991)
Royal-Athena Galleries, Los Angeles, Ca. (October, 1992)
Center for Advanced Study in the Visual Arts (CASVA), National Gallery of Art,
Washington D.C. (November, 1992)
University of North Carolina, Chapel Hill, N.C. (November, 1992)
Duke University, Durham, N.C. (November, 1992)
University of California, Los Angeles: UCLA/USC Seminar in Roman Studies, Los
Angeles, Ca. (December, 1992)
University of Southern California, Los Angeles, Ca. (January, 1993)
J. Paul Getty Museum and Center for the History of Art and the Humanities, Malibu,
Ca. (February, 1993)
Classical Archaeological Society of Southern California, UCLA, Ca. (March 1993)
California State University, Long Beach, Ca. (March, 1993)
Stanford University, Palo Alto, Ca. (April, 1993)
University of California, Berkeley, Ca. (April, 1993)
California State University, Northridge, Ca. (April, 1993)
University of Arizona, Tucson, Az. (April, 1993)
American Academy, Rome, Italy (June, 1994)
Getty Center for the History of Art and the Humanities (Director’s Series) (Dec., 1994)
University of California, Irvine (May, 1997)
American Academy, Rome, Italy (July, 1997)
American School of Classical Studies, Athens (October, 1997)
Los Angeles County Museum of Art, Los Angeles (March, 1998)
British School at Rome (June, 1998)
University of California, Berkeley (November, 1998)
Classical Archaeological Society of Southern California, University of California,
Santa Barbara (March, 1999)
Work in Progress: Getty Research Institute, Brentwood, California (December, 2000)
Classical Archaeological Society of Southern California, Getty Research Institute,
Brentwood, Ca. (April, 2001)
American Academy, Rome, Italy (May, 2001)
Loyola Marymount, Los Angeles (March, 2002)
Southern California Institute of Architecture (February, 2003)
Columbia University, New York (April, 2003)
University of Amsterdam, the Netherlands (May, 2003)
University of Nijmegen, the Netherlands (May, 2003)
American School of Classical Studies, Athens (September, 2003)
University of Oklahoma, Norman (March, 2005)
Cambridge University, Cambridge, England (November, 2005)
American School of Classical Studies at Athens, Greece (March, 2007)
University of Athens, Greece (May, 2007)
Los Angeles Society of the AIA, Los Angeles (December, 2007)
College of William and Mary (January, 2008)
Duke University, Durham (February, 2008)
Dickinson College, Carlisle, PA (March, 2008)
University of Nebraska, Lincoln (April, 2008)
AMERICAN SCHOOL OF CLASSICAL STUDIES AT ATHENS as Whitehead Professor of Archaeology (2006-2007)
Participated in all Fall trips of the School to various parts of Greece, giving
presentations on each of the trips.
Participated in the School’s Spring trip to Central Anatolia, giving several presentations.
Offered a seminar in the Winter Quarter: “Christian Destruction and Desecration of
Images and Shrines of Classical Antiquity.”
MISCELLANEOUS TALKS AND PRESENTATIONS
Lectures and talks on site regarding the architecture and topography of Rome, Ostia,
and Hadrian’s Villa for members of the Technische Universität für Architektur und
Denkmalpflege, Vienna, Austria; the Summer School of the American Academy in
Rome; St. Olaf College’s Junior Year Abroad Program; and M.A. students of
architecture in a joint summer program of the University of Southern California and the
University of Illinois; and the Intercollegiate Center for Classical Studies in Rome.
Talks on various aspects of Classical art and archaeology at meetings of the
Archaeological Society of the Mid-Atlantic States (1980-1987)
Gallery talks on the ancient collections of the Archaeological Museum of the Johns
Hopkins University (in capacity as curator) and of the Walters Art Gallery (1979-1987)
Gallery talks on the ancient collections of the J. Paul Getty Museum and the Los Angeles
County Museum of Art (1987-present)
Talk for USC graduate students in the Dept. of Classics at the Ara Pacis and Mausoleum of
Augustus in Rome (May 26, 2006), organized by Prof. Claudia Moatti, Dept. of Classics
SPECIAL TALKS AND LECTURES AT USC
Seminar for Professor Claudia Moatti, Department of Classics: “Problems in Ancient Art”
(March, 2005)
Seminar for Dr. Daniela Bleichmar, Department of Art History: Rediscovering the
Classical Past: The Relationship of Art History, Archaeology, and Visual Culture (March,
2005)
University of Southern California’s 125th Celebration: For Symposium on “Trojan
Legends” presented paper: “USC's Trojan Column: An Ancient and Modern Myth”
(October, 2005)
MEDIA INTERVIEWS AND CONSULTATION
New York Times, International Herald Tribune, Los Angeles Times, The New Yorker, The
History Channel, Arts and Entertainment Channel, KPCC Radio Los Angeles, NBC, Fox
Featured piece on my innovative work on the marble type of the statue of Augustus from
Prima Porta: A. Elders, “Tracing the Stones of Classical Brilliance,” in Hermes -- Greece
Today 35 (1999) 20-24.
ORGANIZER AND LEADER OF TOURS OF MUSEUMS AND SITES
Turkey (for Board of Councilors and donors of the School of Fine Arts, USC, 1995; for
university students and the general public, 1998)
Greece (Attica and the Peloponnese) (for university students and the general public, 1999)
Central Italy (for university students and the general public, 2000, 2002, 2003)
PARTICIPATION IN OTHER COLLOQUIA AND SYMPOSIA
Roman Sculpture and Architecture: German Archaeological Institute, Rome
(January, 1978)
Roman Architecture: Center for Advanced Study in the Visual Arts, National Gallery
of Art (January, 1981)
The Age of Augustus. The Rise of Imperial Ideology: Brown University (April, 1982)
Pictorial Narratives in Antiquity and the Middle Ages: The Johns Hopkins University and
the Center for Advanced Study in the Visual Arts, National Gallery of Art (March, 1984)
Villa Gardens of the Roman Empire: Dumbarton Oaks (May, 1984)
Retaining the Original -- Multiple Originals, Copies, and Reproductions: Center for
Advanced Study in the Visual Arts, National Gallery of Art (March, 1985)
Investigating Hellenistic Sculpture: Center for Advanced Study in the Visual Arts,
National Gallery of Art (October, 1986)
Marble -- Art Historical and Sculptural Perspectives on Ancient Sculpture: J. Paul Getty
Museum (April, 1988)
International Conference on Roman Archaeology and Latin Epigraphy: University of
Rome and the French School of Rome (May, 1988)
Roman Portraits in Context: Emory University (January, 1989)
Small Bronze Sculpture from the Ancient World: J. Paul Getty Museum (March, 1989)
Alexandria and Alexandrianism: J. Paul Getty Museum (April, 1993)
International Symposium: “Rome Reborn” Visual Reality Program at UCLA (December,
1996)
History of Restoration of Ancient Stone Sculptures, J. Paul Getty Museum (October, 2001)
Re-Restoring Ancient Stone Sculpture, J. Paul Getty Museum (March, 2003)
Marble Conference on Thasos, Liman, Thasos (Sept. 2003)
OTHER PROFESSIONAL ACTIVITIES
Editorial Assistant (1968-1969) and Associate Editor (1969-1970), AGON: Journal of
Classical Studies
Editorial Board, American Journal of Philology (January, 1982-January, 1987)
Delegate from Baltimore Society AIA to National Convention (1984-1986)
Vice-President, Baltimore Society of the AIA (1985-1987)
Co-Director, Exhibition on Roman Portraiture, Fisher Gallery (1989)
Co-Founder (with Dr. Diana Buitron) of the Classical Archaeological Society of the Mid-
Atlantic States (1978-87)
Founder and President of the Classical Archaeological Society of Southern California
(1987-present)
Member of the Ancient Art Council of the Los Angeles County Museum of Art (1987-
present)
Oversaw the publication and helped edit the newsletter “ARTFACTS” of the
School of Fine Arts (1993-1996) during my tenure as Dean of the School of Fine Arts
USC Representative to Advisory Council of the American Academy in Rome
(1993-present)
Comitato di Collaborazione Culturale to the Consul General of Italy at Los Angeles
(1995-1998)
Advisory Committee for the Virtual Reality Project for Ancient Rome (“Rome Reborn”)
(1996-1998)
Delegate from Los Angeles Society AIA to National Convention (Chicago, Dec., 1997)
Reviewer for the Getty Grant Program (1999)
Reviewer for the MacArthur Foundation Grant (2000, 2003)
Planning Committee for a Four-Year International Conference on “Roman Imperial
Ideology” at the Villa Vergiliana at Cuma (Naples), organized by J. Rufus Fears (2000-
2003)
Consultant for the Forum of Augustus Project: Sovrintendenza Archeologica Comunale,
Direzione al Foro di Augusto (2004-present)
Editor of the newsletter “Musings” for the Department of Art History, USC (2005)
Planning Committee for the Internation Bronze Congress in Athens, Greece (2006-2007)
Chaired two sessions -- “Roman Sculpture” and “Augustan Art” -- at the Annual Meeting
of the Archaeological Institute of America (San Diego 2007)
UNIVERSITY COMMITTEES AND OTHER SERVICE
Faculty Senate (1988-1991)
Advisory Committee to the Dean of the School of Fine Arts (1990-1991, 1992-1993)
Chairman, Personnel Committee of the School of Fine Arts (1988-1990)
Library Liaison Officer for Art and Architecture Library (1987-present)
Search Committee for Reference Librarian of the Art and Architecture Library
(1989-1990 and 2000)
University Library Committee (1989-1990, 1998-2001)
Recruitment Committee for the School of Fine Arts (1989-1995)
Space Allocation Committee, School of Fine Arts (1989-1990)
University Research Committee (1990-1991)
Promotion Committee, School of Fine Arts (1990-1995)
University Ad Hoc Committee on Revenue Center Management (1990-1995)
Committee for University Development, School of Fine Arts (1993-1995)
Development Task Force, the School of Fine Arts (1993-1995)
Consultative Committee to the Provost (Spring 1993-1995)
University Galleries Advisory Committee (1993-1995)
University Committee on Transnational and Multicultural Affairs (1993-1995)
Provost’s Council at USC (formerly Council of Deans) (1993-1995)
USC Representative to the Advisory Council of the American Academy in Rome
(1993-present)
Founder and Member of the Board of Councilors for the School of Fine Arts (1994-1995)
Consortium Council of Deans for Development at USC (1995)
Tenure and Promotion Committee, Department of Art History (1995-to present)
Recruitment Committee for Department of Art History in the College of
Letters, Arts, and Sciences (1996-2005)
Program Proposer for the Establishment of an Interdepartmental and Interdisciplinary
Ancient Mediterranean Studies Program (1997-1999)
Chinese Search Committee, Department of Art History (1998-1999)
Japanese Search Committee, Department of Art History (1998-1999)
Professor-In-Charge, USC-Getty Lecture Series, Seminar, and Faculty Dinner (honoring
Salvatore Settis) (1998-1999)
Curriculum Committee (Co-Chair) (1998-1999)
Chair, Committee for Selection of Departmental Chair (1999-2000)
Chair, Merit Review Committee (1999-2000)
Committee for the Establishment of an Undergraduate Major in Archaeology
(2002-present)
Greek Art Search Committee, Department of Art History and Classics (2001-2004)
Faculty Search Committee, Department of Art History: Senior Hiring Initiative (2003-
present)
Junior Faculty Review Committee, Department of Art History (2003)
USC’s Arts and Humanities Committee (2003-2004)
Chair of Oversight Committee for the Interdisciplinary Archaeology Major (Spring 2006)
MEMBERSHIPS IN NATIONAL AND INTERNATIONAL PROFESSIONAL ORGANIZATIONS
NATIONAL:
Archaeological Institute of America
College Art Association
American Philological Association
Association of Ancient Historians
Vergilian Society
INTERNATIONAL:
Deutsches Archäologisches Institut
Associazione Internazionale di Archeologia Classica
Association for the Study of Marble and Other Stones in Antiquity (AMOSIA)
Society for the Promotion of Roman Studies
If you are interested in Julio Claudian Iconography and portrait study you may enjoy these two links:
Julio Claudian Iconographic Association- Joe Geranio- Administrator at groups.yahoo.com/group/julioclaudian/
The Portraiture of Caligula- Joe Geranio- Administrator- at
Both are non-profit sites and for educational use only.
... since swimming was not the best idea in June 2010. For some reason we assumed that the water was clear at Biloxi, MS. This was a fallacy, the beach smelled like a (BP) gas station.
In the evenings, there was some lively conversation that happened around the ecolodge dinner table. There were people at the table who had done academic work to do with the environment, cleaner energy, architectural design and me, with little of this background. But one argument that I fully relate to, is that we need a totally different thinking process when it comes to preserving wild spaces. We need to be able to see ourselves within the environment that sustains us, rather than separate from it, and understand that the wellness of the planet as a total system, is directly related to our own well being. One of the people at the dinner table recommended the book “The Fallacy of Wildlife Conservation” by Canadian naturalist John A. Livingston. I want to read this book. [Six months later, I did read the book and loved it.] I wrote the name on my hand and later came up with the idea to juxtapose the book title with the word “cabin” that happened to be embroidered on a pillow in the cabin where I slept. Because, if we get this wrong, before too long, we will most certainly lose the spaces that we love and that give all of us life.
Why does God like honest people❓
The main thing about honest people is that they are trustworthy. First, honest people can get along with others in harmony, they can be bosom friends of others. They do not deceive you, they speak the truth; when you deal with these kinds of people, your mind is clear, relieved and at peace. Second, honest people are trustworthy and reliable; when you ask them to do something, or when they do you a favor, you can trust them. So, the conclusion is that when handling matters with an honest person, you feel relaxed, at ease, free from worry, and peaceful, you feel comforted, and you enjoy it. Only when you are an honest person can you become a bosom friend to others and gain people’s trust, thus only an honest person is the likeness of a real man. A deceitful person is not the likeness of a real man, because what deceitful people bring to others is deception, harm, suffering, mistrust, and tedium. They cannot get along with others, and people would hate, distance, and reject them. Thus, this kind of person is not the likeness of a real man. In a group of people, they cannot bring benefit to others, they can only bring suffering; this is in fact a devil, it is the likeness of Satan. The reason for God loving honest people is clear now, isn’t it? If we truly become an honest person, we will have cast away Satan’s corruptions, thrown off Satan’s poisons, and we won’t be controlled by Satan’s philosophies or its fallacies; we will then live in the likeness of a real man. So, only a truly honest person, someone who can practice the truth, is someone who has truly escaped from the influence of Satan and attained salvation. The honest people are those who have been saved and broken free of Satan’s influence; they have no philosophies of Satan, none of Satan’s poison, and they are not controlled by Satan. It can be said that they have no connection with Satan at all, having made a clean break and completely broken away from Satan’s influence. Thus, only honest people are those who have truly attained salvation.
from “Only Understanding the Truth and Casting Off the Influence of Satan Is Salvation” in Sermons and Fellowship on Entry Into Life (VII)
A good and righteous man.
One of the Righteous Among the Nations (Hebrew: חסידי אומות העולם)
Here is a search for photos on Flickr of Chiune Sugihara:
www.flickr.com/search/?text=chiune%20Sugihara
Here is the site for Righteous Among The Nations:
encyclopedia.ushmm.org/content/en/article/chiune-sempo-su...
________________________________
Here is his bio on Wikipedia:
Chiune Sugihara (杉原 千畝, Sugihara Chiune, 1 January 1900 – 31 July 1986)[1] was a Japanese diplomat who served as vice-consul for the Japanese Empire in Kaunas, Lithuania. During the Second World War, Sugihara helped thousands of Jews flee Europe by issuing transit visas to them so that they could travel through Japanese territory, risking his job and the lives of his family.[2][3] The fleeing Jews were refugees from German-occupied Wester Poland and Soviet-occupied Eastern Poland, as well as residents of Lithuania. In 1985, the State of Israel honored Sugihara as one of the Righteous Among the Nations (Hebrew: חסידי אומות העולם) for his actions. He is the only Japanese national to have been so honored. The year 2020 was "The Year of Chiune Sugihara" in Lithuania. It has been estimated as many as 100,000 people alive today are the descendants of the recipients of Sugihara visas.[4]
Contents
1 Early life and education
2 Manchurian Foreign Office
3 Lithuania
3.1 Jewish refugees
3.1.1 Sugihara's visas
3.1.2 Numbers saved
4 Resignation
5 Later life
6 Honor Restored
7 Family
8 Legacy and honors
9 Biographies
10 Notable people helped by Sugihara
11 See also
12 References
13 Further reading
14 External links
Early life and education
Chiune Sugihara was born on 1 January 1900 (Meiji 33), in Mino, Gifu prefecture, to a middle-class father, Yoshimi Sugihara (杉原好水 Sugihara Yoshimi), and an upper-middle class mother, Yatsu Sugihara (杉原やつ Sugihara Yatsu).[5] When he was born, his father worked at a tax office in Kozuchi-town and his family lived in a borrowed temple, with the Buddhist temple Kyōsen-ji (教泉寺) where he was born nearby. He was the second son among five boys and one girl.[1] His father and family moved into the tax office within the branch of the Nagoya Tax Administration Office one after another. In 1903 (Meiji 36) his family moved to Asahi Village in Niu-gun, Fukui Prefecture. In 1904 (Meiji 37) they moved to Yokkaichi city Mie Prefecture. On 25 October 1905 (Meiji 38), they moved to Nakatsu Town, Ena-gun, Gifu Prefecture. In 1906 (Meiji 39) on 2 April, Chiune entered Nakatsu Town Municipal Elementary School (now Nakatsugawa City Minami Elementary School in Gifu Prefecture). On 31 March 1907 (Meiji 40), he transferred to Kuwana Municipal Kuwana Elementary School in Mie Prefecture (currently Kuwana Municipal Nissin Elementary School). In December of that same year, he transferred to Nagoya Municipal Furuwatari Elementary School (now Nagoya Municipal Heiwa Elementary School). In 1912, he graduated with top honors from Furuwatari Elementary School and entered Aichi prefectural 5th secondary school (now Zuiryo high school), a combined junior and senior high school. His father wanted him to become a physician, but Chiune deliberately failed the entrance exam by writing only his name on the exam papers. Instead, he entered Waseda University in 1918 (Taishō 7) and majored in English language. At that time, he entered Yuai Gakusha, the Christian fraternity that had been founded by Baptist pastor Harry Baxter Benninhof, to improve his English.
In 1919 (Taishō 8), he passed the Foreign Ministry Scholarship exam. From 1920 to 1922 (Taishō 9 to 11), Sugihara served in the Imperial Army as a second lieutenant with the 79th Infantry, stationed in Korea, then part of the Empire of Japan. He resigned his commission in November 1922 and took the Foreign Ministry's language qualifying exams the following year, passing the Russian exam with distinction. The Japanese Foreign Ministry recruited him and assigned him to Harbin, China, where he also studied the Russian and German languages and later became an expert on Russian affairs.
Chiune Sugihara's birth Registry, indicating his birthplace as Kozuchi Town, Mugi District, nowadays known as Mino City in Gifu Prefecture.
Observation Kozuchi-town from Mt. Ogura. Kyosenji Temple where Chiuna Sugihara was born and village section Named "Chiune" which can be seen from the temple.
Kyōsen-ji Temple (教泉寺). This temple was located at the address reported as the birthplace of Sugihara Chiune, and there was a Kōzuchi tax office that Chiune father served in the immediate area.
Chiune Bridge. A bridge over Chiune-cho which was the origin of the name of Chiune.
Bus stop of Chiune-cho where the name of Sugihara Chiune was derived
Manchurian Foreign Office
When Sugihara served in the Manchurian Foreign Office, he took part in the negotiations with the Soviet Union concerning the Northern Manchurian Railroad.
During his time in Harbin, Sugihara married Klaudia Semionovna Apollonova and converted to Christianity (Russian Orthodox Church),[6] using the baptismal name Sergei Pavlovich.[2]
In 1935, Sugihara quit his post as Deputy Foreign Minister in Manchuria in protest over Japanese mistreatment of the local Chinese.[citation needed]
Sugihara and his wife divorced in 1935, before he returned to Japan, where he married Yukiko (1913–2008, née Kikuchi[7]) after the marriage; they had four sons Hiroki, Chiaki, Haruki, Nobuki. As of 2010, Nobuki is the only surviving son and represents the Sugihara family.[8]
Chiune Sugihara also served in the Information Department of the Ministry of Foreign Affairs and as a translator for the Japanese delegation in Helsinki, Finland.[9]
Lithuania
Righteous
Among the Nations
Righteous Among the Nations medal simplified.svg
The Holocaust
Rescuers of Jews
Righteousness
Seven Laws of Noah
Yad Vashem
Notable individuals
Irena Adamowicz
Gino Bartali
Archbishop Damaskinos
Odoardo Focherini
Francis Foley
Helen of Greece and Denmark
Princess Alice of Battenberg
Marianne Golz
Paul Grüninger
Jane Haining
Feng-Shan Ho
Wilm Hosenfeld
Constantin Karadja
Jan Karski
Derviš Korkut
Valdemar Langlet
Carl Lutz
Aristides de Sousa Mendes
Tadeusz Pankiewicz
Giorgio Perlasca
Nurija Pozderac
Marion Pritchard
Roland de Pury
Ángel Sanz Briz
Oskar Schindler
Anton Schmid
Irena Sendler
Klymentiy Sheptytsky
Ona Šimaitė
Henryk Sławik
Tina Strobos
Chiune Sugihara
Betsie ten Boom
Casper ten Boom
Corrie ten Boom
Johan van Hulst
Raimondo Viale
Raoul Wallenberg
Johan Hendrik Weidner
Rudolf Weigl
Jan Zwartendijk
Leopold Socha
Franciszka Halamajowa
By country
Austrian
Croatian
German
Lithuanian
Norwegian
Polish (List)
Ukrainian
v
t
e
In 1939, Sugihara became a vice-consul of the Japanese Consulate in Kaunas, Lithuania. His duties included reporting on Soviet and German troop movements,[1] and to find out if Germany planned an attack on the Soviets and, if so, to report the details of this attack to his superiors in Berlin and Tokyo.[10]
Sugihara had cooperated with Polish intelligence as part of a bigger Japanese–Polish cooperative plan.[11]
Jewish refugees
As the Soviet Union occupied sovereign Lithuania in 1940, many Jewish refugees from Poland (Polish Jews) as well as Lithuanian Jews tried to acquire exit visas. Without the visas, it was dangerous to travel, yet it was impossible to find countries willing to issue them. Hundreds of refugees came to the Japanese consulate in Kaunas, trying to get a visa to Japan. At the time, on the brink of the war, Lithuanian Jews made up one third of Lithuania's urban population and half of the residents of every town.[12] In the period between 16 July and 3 August 1940, the Dutch Honorary Consul Jan Zwartendijk provided over 2,200 Jews with official third destination passes to Curaçao, a Caribbean island and Dutch colony that required no entry visa or to Surinam.
European Jewish refugees began to arrive in Japan in July 1940 and departed by September 1941. An overview during this period is described in the Annual Reports of 1940[13] & 1941[14] by the American Jewish Joint Distribution Committee (JDC).
In June 1940, Italy entered into the war and the Mediterranean route was closed. The Committee in Great Germany, forced to seek new outlets for emigration, arranged for the transportation of Jews from Germany across Europe and Asia (via the trans-Siberian railway) to Vladivostok, thence to Japan. From Japan the refugees were to embark for destinations in the Western Hemisphere.
On December 31, 1940, the Soviet Union declared all persons residing in Lithuania as on September 1, 1940, the right to apply for Soviet citizenship. While the great bulk of Polish refugees in Lithuania opted for Soviet citizenship, there was a group of 4,000–5,000 persons for whom the New Order offered little opportunity. These were principally rabbis, yeshiva students, members of the intellectual classes and leaders of various Jewish communal and labor organizations. Most of them immediately applied for exit permits from Lithuania. Although during the early weeks of 1941 exit permits and Japanese transit visas were readily granted, the problem was how to find transportation costs for those people whose very existences were jeopardized if they remained in Lithuania. The JDC in collaboration with a number of other American Jewish groups, contributed toward the funds required for the Trans-Siberian trip to Japan of 1,700 persons.
In July 1940, Jewish refugees in Germany and other countries began arriving in Japan at Tsuruga, Shimonoseki and Kobe.[15] Japanese embassies and consulates except Kaunas issued 3,448 Japanese transit visas from January 1940 to March 1941.[16] Most of them held valid end-visas and immediately departed Japan. From October 1940, Polish refugees from Lithuania began to land on Tsuruga. Their number increased sharply from January 1941 onwards. "By the end of March there were close to 2,000 in the country, mostly in Kobe. More than half of these refugees did not hold valid end-visas and were unable to proceed further than Japan". They were forced to stay for a long time to find the immigration countries.
The number of Jewish refugees who came to Japan, as seen in Table 1, has documents with 4,500,[17] 5,000[18] or 6,000.[19] 552 persons of the second row of the table do not match the number of departing persons edited by Jewcom.[20] Siberian railway had been closed and no evidence supporting this figure is found in JDC annual reports or MOFA documents. For 200 persons described in Note 1 of Table 1, there is a document in Archives of MOFA that the Japanese consulate of Vladivostok transferred about 50 Jewish refugees who had stranded in Vladivostok to Shanghai with Soviet Union cargo on April 26, 1941.[21]
Sugihara's visas
At the time, the Japanese government required that visas be issued only to those who had gone through appropriate immigration procedures and had enough funds. Most of the refugees did not fulfill these criteria. Sugihara dutifully contacted the Japanese Foreign Ministry three times for instructions. Each time, the Ministry responded that anybody granted a visa should have a visa to a third destination to exit Japan, with no exceptions.[1]
From 18 July to 28 August 1940, aware that applicants were in danger if they stayed behind, Sugihara decided to ignore his orders and issued ten-day visas to Jews for transit through Japan. Given his inferior post and the culture of the Japanese Foreign Service bureaucracy, this was an unusual act of disobedience. He spoke to Soviet officials who agreed to let the Jews travel through the country via the Trans-Siberian Railway at five times the standard ticket price.
Sugihara continued to hand-write visas, reportedly spending 18 to 20 hours a day on them, producing a normal month's worth of visas each day, until 4 September, when he had to leave his post before the consulate was closed. By that time, he had granted thousands of visas to Jews, many of whom were heads of households and thus permitted to take their families with them. It is claimed that before he left, he handed the official consulate stamp to a refugee so that more visas could be forged.[22] His son, Nobuki Sugihara, adamantly insisted in an interview with Ann Curry that his father never gave the stamp to anyone.[23] According to witnesses, he was still writing visas while in transit from his hotel and after boarding the train at the Kaunas Railway Station, throwing visas into the crowd of desperate refugees out of the train's window even as the train pulled out.
In final desperation, blank sheets of paper with only the consulate seal and his signature (that could be later written over into a visa) were hurriedly prepared and flung out from the train. As he prepared to depart, he said, "Please forgive me. I cannot write anymore. I wish you the best." When he bowed deeply to the people before him, someone exclaimed, "Sugihara. We'll never forget you. I'll surely see you again!"[9]
Sugihara himself wondered about official reaction to the thousands of visas he issued. Many years later, he recalled, "No one ever said anything about it. I remember thinking that they probably didn't realize how many I actually issued."[24]
Numbers saved
On the number of refugees passing through Japan who held Japanese transit visas for Curaçao issued by Sugihara, the so-called "Sugihara visa", there are two documents stating numbers 2,200[25] and 6,000.[9] 6,000 persons as stated in "Visas for Life" is likely hearsay.
K. Watanabe argued that there could be 6,000 for the reason that use by three family members per visa is reasonable, that there were newspaper articles with 6,000, and that most of the refugees landing on Tsuruga were now admitted to have a Sugihara visa. On September 29, 1983, Fuji Television aired a documentary "One visa that divided the fate - the Japanese who saved 4,500 Jews".
In 1985, when Chiune Sugihara received Righteous among the Nations award, some Japanese newspapers reported that he saved 6,000 persons and others 4,500.[26] The Japan Times, dated January 19, 1985, headlined "Japanese Man honored for saving 6,000 Jews", and reported "Sugihara defied orders from Tokyo and issued transit visas to nearly 6,000 Jews". US newspapers referred to Sugihara as 'a diplomat who defied his government's orders and issued a transit visas for 6,000 Jews.
Table 2 shows the number of refugees who had stayed at Kobe in 1941 based on Archives of MOFA. Refugees classified as "No visa" in table are presumed to have held fakes of Japanese transit visas issued by Sugihara.[27] The Soviets wanted to purge Polish refugees who had been stranded in Soviet territory with Japanese transit visas as soon as possible,[28] and so permitted them to get on the train to Vladivostok with or without a destination visa. The Japanese government was forced to admit the entry of them. On April 8, 1941, of the 1,400 Polish Jews staying at Kobe, "for Curaçao" and "No visa" were about 1,300.
The Polish ambassador in Tokyo, Tadeusz Romer, remembered, "They (Polish refugees) only had fictitious Dutch visas for the island of Curaçao and Japanese transit visas". According to the refugee name list surveyed by Fukui Prefecture,[29] of the 306 persons who landed at Tsuruga Port in October 1940, there were 203 Poles. Their destinations were US 89, Palestine 46, Curaçao 24, and others. It is estimated that about 80% of them were on the Sugihara visa list.[30] The documents of the United States Holocaust Memorial Museum[31] and "Refugee and Survivor" do not mention the number of people saved by "Sugihara visa".
More than half of the refugees who entered with invalid visas including "Sugihara visa" obtained valid visas with the help of JDC, HIAS, the Embassy of Poland and Japanese government, and embarked host countries. In August–September 1941, Japanese authorities transferred about 850 refugees[32] stranded in Japan to Shanghai before Japan and the United States began war. According to Emigration Table by Jewcom, the number of Polish refugees leaving Japan was Shanghai 860, US 532, Canada 186, Palestine 186, Australia 81, South Africa 59, and others 207 in total 2,111.
The total number of Jews saved by Sugihara is in dispute, estimating about 6,000; family visas—which allowed several people to travel on one visa—were also issued, which would account for the much higher figure. The Simon Wiesenthal Center has estimated that Chiune Sugihara issued transit visas for about 6,000 Jews and that around 40,000 descendants of the Jewish refugees are alive today because of his actions.[1] Polish intelligence produced some false visas.[33] Sugihara's widow and eldest son estimate that he saved 10,000 Jews from certain death, whereas Boston University professor and author, Hillel Levine, also estimates that he helped "as many as 10,000 people", but that far fewer people ultimately survived.[34] Indeed, some Jews who received Sugihara's visas failed to leave Lithuania in time, were later captured by the Germans who invaded the Soviet Union on 22 June 1941, and perished in the Holocaust.
The Diplomatic Record Office of the Ministry of Foreign Affairs has opened to the public two documents concerning Sugihara's file: the first aforementioned document is a 5 February 1941 diplomatic note from Chiune Sugihara to Japan's then Foreign Minister Yōsuke Matsuoka in which Sugihara stated he issued 1,500 out of 2,139 transit visas to Jews and Poles; however, since most of the 2,139 people were not Jewish, this would imply that most of the visas were given to Polish Jews instead. Levine then notes that another document from the same foreign office file "indicates an additional 3,448 visas were issued in Kaunas for a total of 5,580 visas" which were likely given to Jews desperate to flee Lithuania for safety in Japan or Japanese occupied-China.
Many refugees used their visas to travel across the Soviet Union to Vladivostok and then by boat to Kobe, Japan, where there was a Jewish community. Romer, the Polish ambassador in Tokyo, organized help for them. From August 1940 to November 1941, he had managed to get transit visas in Japan, asylum visas to Canada, Australia, New Zealand, Burma, immigration certificates to the British Mandate of Palestine, and immigrant visas to the United States and some Latin American countries for more than two thousand Polish-Lithuanian Jewish refugees, who arrived in Kobe, Japan, and the Shanghai Ghetto, China.
The remaining number of Sugihara survivors stayed in Japan until they were deported to Japanese-held Shanghai, where there was already a large Jewish community that had existed as early as the mid-1930s. Some took the route through Korea directly to Shanghai without passing through Japan. A group of thirty people, all possessing a visa of "Jakub Goldberg", were shuttled back and forth on the open sea for several weeks before finally being allowed to pass through Tsuruga.[35] Most of the around 20,000 Jews survived the Holocaust in the Shanghai ghetto until the Japanese surrender in 1945, three to four months following the collapse of the Third Reich itself.
Resignation
External image
image icon Sugihara and his wife in front of a gate in Prague. It reads "No Jews allowed" in German but "Jews allowed" in Czech, because someone scratched out the "no"
Sugihara was reassigned to Königsberg, East Prussia[34][page needed] before serving as a Consul General in Prague, Czechoslovakia, from March 1941 to late 1942 and in the legation in Bucharest, Romania from 1942 to 1944. He was promoted to the rank of third secretary in 1943, and was decorated with the Order of the Sacred Treasure, 5th Class, in 1944. When Soviet troops entered Romania, they imprisoned Sugihara and his family in a POW camp for eighteen months. They were released in 1946 and returned to Japan through the Soviet Union via the Trans-Siberian railroad and Nakhodka port. In 1947, the Japanese foreign office asked him to resign, nominally due to downsizing. Some sources, including his wife Yukiko Sugihara, have said that the Foreign Ministry told Sugihara he was dismissed because of "that incident" in Lithuania.[34][36]
Later life
Sugihara settled in Fujisawa in Kanagawa prefecture with his wife and three sons. To support his family he took a series of menial jobs, at one point selling light bulbs door to door. He suffered a personal tragedy in 1947 when his youngest son, Haruki, died at the age of seven, shortly after their return to Japan.[10] In 1949 they had one more son, Nobuki, who is the last son alive representing the Chiune Sugihara Family, residing in Belgium. Chiune Sugihara later began to work for an export company as general manager of a U.S. Military Post Exchange. Utilizing his command of the Russian language, Sugihara went on to work and live a low-key existence in the Soviet Union for sixteen years, while his family stayed in Japan.
In 1968, Yehoshua (alternatively spelled Jehoshua or Joshua) Nishri, an economic attaché to the Israeli Embassy in Tokyo and one of the Sugihara beneficiaries, finally located and contacted him. Nishri had been a Polish teen in the 1940s. The next year Sugihara visited Israel and was greeted by the Israeli government. Sugihara beneficiaries began to lobby for his recognition by Yad Vashem. In 1984, Yad Vashem recognised him as Righteous Among the Nations (Hebrew: חסידי אומות העולם, translit. Khasidei Umot ha-Olam).[37] Sugihara was too ill to travel to Israel, so his wife and youngest son Nobuki accepted the honor on his behalf.
In 1985, 45 years after the Soviet invasion of Lithuania, he was asked his reasons for issuing visas to the Jews. Sugihara explained that the refugees were human beings, and that they simply needed help.
You want to know about my motivation, don't you? Well. It is the kind of sentiments anyone would have when he actually sees refugees face to face, begging with tears in their eyes. He just cannot help but sympathize with them. Among the refugees were the elderly and women. They were so desperate that they went so far as to kiss my shoes. Yes, I actually witnessed such scenes with my own eyes. Also, I felt at that time, that the Japanese government did not have any uniform opinion in Tokyo. Some Japanese military leaders were just scared because of the pressure from the Nazis; while other officials in the Home Ministry were simply ambivalent. People in Tokyo were not united. I felt it silly to deal with them. So, I made up my mind not to wait for their reply. I knew that somebody would surely complain about me in the future. But, I myself thought this would be the right thing to do. There is nothing wrong in saving many people's lives... The spirit of humanity, philanthropy... neighborly friendship... with this spirit, I ventured to do what I did, confronting this most difficult situation – and because of this reason, I went ahead with redoubled courage.[38]
When asked by Moshe Zupnik why he risked his career to save other people, he said simply: "I do it just because I have pity on the people. They want to get out so I let them have the visas."
Chiune Sugihara died at a hospital in Kamakura, on 31 July 1986. Despite the publicity given him in Israel and other nations, he had remained virtually unknown in his home country. Only when a large Jewish delegation from around the world, including the Israeli ambassador to Japan, attended his funeral, did his neighbors find out what he had done.[36] His subsequent considerable posthumous acclaim contrasts with the obscurity in which he lived following the loss of his diplomatic career.[39]
Honor Restored
His death spotlighed his humanitarian acts during WW2 and created the opportunity to revise his reputation as a diplomat in his own country. In 1991 Muneo Suzuki, Parliamentaly Vice-President of Foreign Affairs, apologized to Chiune's family for the long-time unfair treatments of Ministry of Foreign Affairs. Official honor restoration by Japanese Government was made on October 10, 2000, when Foreign Minister Yohei Kono set the award plaque and gave a commendation speech at the ceremony for Sugihara at Diplomatic Archives.
Family
Yukiko Sugihara (1914–2008) – wife. Poet and author of "Visas for 6,000 Lives". Eldest daughter of high school principal in Kagawa Prefecture, granddaughter of Buddhist priest in Iwate Prefecture. Well versed in German. Member of Kanagawa Prefecture Poetry Committee and Selection Committee for Asahi Shimbun's Kadan poetry section. Author of Poetry Anthology: White Nights and other. Died on October 8, 2008
Hiroki Sugihara (1936–2001) – eldest son. Studied in California upon graduating from Shonan High School in Kanagawa Prefecture in Japan. Translated his mother's book Visas for Life into English.
Chiaki Sugihara (1938–2010) – second son. Born in Helsinki. Studied in California.
Haruki Sugihara (1940–1947) – third son. He was born in Kaunas. Died at the age of 7 of leukemia.
Monument of Chiune Sugihara in Waseda University
Nobuki Sugihara (1949–) – fourth son. Attended Hebrew University in Israel in 1968 at the invitation of the Israeli Foreign Ministry and the Jewish Fund. Represents the Sugihara family as the only surviving son of Chiune. Since his attendance at the award ceremony of the Sugihara Righteous Forest in the outskirt of Jerusalem on behalf of Chiune in 1985, Nobuki has been actively attending Chiune-related events around the world as the family's spokesperson. Nobuki also heads NPO Sugihara, registered in Belgium, in order to promote peace in the Middle East.
Grandchildren: Chiune Sugihara had 9 grandchildren (8 still alive) and 9 great-grandchildren.
Legacy and honors
Port of Humanity Tsuruga Museum in Tsuruga, Fukui, Japan contains a Sugihara Chiune Corner.
Sugihara Street in Vilnius, Lithuania, Chiune (Sempo) Sugihara Street in Jaffa, Israel, and the asteroid 25893 Sugihara are named after him.
In 1992, the town of Yaotsu opened the Park of Humanity, on a hill over looking the town. In 2000, the Sugihara Chiune Memorial Hall was opened to the public. Since its establishment, more than 600,000 visitors, Japanese and foreign, visited and studied about Sugihara and his virtue.
A corner for Sugihara Chiune is set up in the Port of Humanity Tsuruga Museum near Tsuruga Port, the place where many Jewish refugees arrived in Japan, in the city of Tsuruga, Fukui, Japan.[40]
The Sugihara House Museum is in Kaunas, Lithuania.[41] The Conservative synagogue Temple Emeth, in Chestnut Hill, Massachusetts, US, built a "Sugihara Memorial Garden"[42] and holds an Annual Sugihara Memorial Concert.
When Sugihara's widow Yukiko traveled to Jerusalem in 1998, she was met by tearful survivors who showed her the yellowing visas that her husband had signed. A park in Jerusalem is named after him. Sugihara appeared on a 1998 Israeli postage stamp. The Japanese government honored him on the centennial of his birth in 2000.[1]
In 2001, a sakura park with 200 trees was planted in Vilnius, Lithuania, to mark the 100th anniversary of Sugihara.[43]
In 2002, a memorial statue of Chiune Sugihara by Ramon G. Velazco titled "Chiune Sugihara Memorial, Hero of the Holocaust" was installed in the Little Tokyo neighborhood of Los Angeles, California, US. The life-size bronze statue depicts Sugihara seated on a bench and holding a hand-written visa. Adjacent to the statue is a granite boulder with dedication plaques and a quotation from the Talmud: "He who saves one life, saves the entire world."[44] Its dedication was attended by consuls from Japan, Israel and Lithuania, Los Angeles city officials and Sugihara's son, Chiaki Sugihara.[45] In 2015 the statue sustained vandalism damage to its surface.[44]
In 2007 he was posthumously awarded the Commander's Cross with the Star of the Order of Polonia Restituta,[46] and the Commander's Cross Order of Merit of the Republic of Poland by the President of Poland in 1996.[47]
Also, in 1993, he was awarded the Life Saving Cross of Lithuania. He was posthumously awarded the Sakura Award by the Japanese Canadian Cultural Centre (JCCC) in Toronto in November 2014.
In June 2016, a street in Netanya, Israel, was named for Sugihara in the presence of his son Nobuki, as a number of Netanya's current residents are descendants of the Lithuanian Jews who had been given a means of escaping the Third Reich.[48]
There is also a street named Rua Cônsul Chiune Sugihara in Londrina, Brazil.
The Lithuanian government declared 2020 "The Year of Chiune Sugihara", promising to erect a monument to him and issue postage stamps in his honor.[49]
Biographies
Levine, Hillel (4 November 1996). In Search of Sugihara: The Elusive Japanese Diplomat Who Risked his Life to Rescue 10,000 Jews From the Holocaust. Free Press. ISBN 978-0684832517.
Yukiko Sugihara, Visas for Life, translated by Hiroki Sugihara, San Francisco, Edu-Comm, 1995.
Yukiko Sugihara, Visas pour 6000 vies, traduit par Karine Chesneau, Ed. Philippe Picquier, 1995.
A Japanese TV station in Japan made a documentary film about Chiune Sugihara. This film was shot in Kaunas, at the place of the former embassy of Japan.
Sugihara: Conspiracy of Kindness (2000) from PBS shares details of Sugihara and his family and the fascinating relationship between the Jews and the Japanese in the 1930s and 1940s.[50]
On 11 October 2005, Yomiuri TV (Osaka) aired a two-hour-long drama entitled Visas for Life about Sugihara, based on his wife's book.[51]
Chris Tashima and Chris Donahue made a film about Sugihara in 1997, Visas and Virtue, which won the Academy Award for Live Action Short Film.[52]
A 2002 children's picture book, Passage to Freedom: The Sugihara Story, by Ken Mochizuki and illustrated by Dom Lee, is written from the perspective of Sugihara's young sons and in the voice of Hiroki Sugihara (age 5, at the time). The book also includes an afterword written by Hiroki Sugihara.
In 2015, Japanese fictional drama film Persona Non Grata (杉原千畝 スギハラチウネ) was produced, Toshiaki Karasawa played Sugihara.
Notable people helped by Sugihara
Leaders and students of the Mir Yeshiva, Yeshivas Tomchei Temimim (formally of Lubavitch/Lyubavichi, Russia) relocated to Otwock, Poland and elsewhere.
Yaakov Banai, commander of the Lehi movement's combat unit and later an Israeli military commander.
Joseph R. Fiszman, a noted scholar and Professor Emeritus of Political Science at the University of Oregon.[53]
Robert Lewin, a Polish art dealer and philanthropist.
Leo Melamed, financier, head of the Chicago Mercantile Exchange (CME), and pioneer of financial futures.
John G. Stoessinger, professor of diplomacy at the University of San Diego.
Zerach Warhaftig, an Israeli lawyer and politician, and a signatory of Israel's Declaration of Independence.
George Zames, control theorist
Bernard and Rochelle Zell, parents of business magnate Sam Zell
See also
Individuals and groups assisting Jews during the Holocaust
Aristides de Sousa Mendes
Varian Fry
Tatsuo Osako
Setsuzo Kotsuji
Giorgio Perlasca
John Rabe
Abdol Hossein Sardari
Oskar Schindler
Raoul Wallenberg
Nicholas Winton
Jan Zwartendijk
Persona Non Grata (2015 film)
Handful of Rain
References
^ a b c d e f Tenembaum B. "Sempo "Chiune" Sugihara, Japanese Savior". The International Raoul Wallenberg Foundation. Retrieved 3 April 2011.
^ a b Levine, Hillel (4 November 1996). In Search of Sugihara: The Elusive Japanese Diplomat Who Risked his Life to Rescue 10,000 Jews From the Holocaust. Free Press. p. 69. ISBN 978-0684832517.
Mochizuki, Ken; Lee, Dom (1997). Passage to Freedom : The Sugihara Story (1st ed.). New York: Lee & Low Books. Afterword. ISBN 1880000490. OCLC 35565958.
Liphshiz, Cnaan (23 May 2019). "Holocaust hero Chiune Sugihara's son sets record straight on his father's story". Times of Israel. Retrieved 25 April 2020.
The birthplace is recorded as Kouzuchi-town, Mugi district in the family registry of the Sugiharas
Pulvers, Roger (11 July 2015). "Chiune Sugihara: man of conscience". The Japan Times Online. ISSN 0447-5763. Retrieved 4 August 2017.
Masha Leon: ""Remembering Yukiko Sugihara", forward.com
(in French) Anne Frank au Pays du Manga – Diaporama : Le Fils du Juste, Arte, 2012
^ a b c Yukiko Sugihara (1995). Visas for life. Edu-Comm Plus. ISBN 978-0-9649674-0-3.
^ a b Sugihara, Seishiro (2001), Chiune Sugihara and Japan's Foreign Ministry, between Incompetence and Culpability. Lanham, MD: University Press of America.
"Polish-Japanese Secret Cooperation During World War II: Sugihara Chiune and Polish Intelligence". Asiatic Society of Japan. March 1995. Archived from the original on 16 July 2011. Retrieved 3 April 2011.
Cassedy, Ellen. "We Are Here: Facing History In Lithuania." Bridges: A Jewish Feminist Journal 12, no. 2 (2007): 77–85.
JDC, "Aiding Jews Overseas, Report of the American Jewish Joint Distribution Committee, Inc. for 1940 and the first 5 months of 1941" pp. 27–28, 39
JDC, "Aiding Jews Overseas, Report of the American Jewish Joint Distribution Committee, Inc. for 1941 and the first 5 months of 1942" pp. 15–16, 33.
JACAR.B04013208900, I-0881/0244
JACAR.B04013209400,I-0882/0102
Marthus, Jurgen "Jewish Responses to Persecution vol. III 1941–1942" p. 43
Warhaftig, Zorach (1988). Refugee and Survivor: Rescue Efforts during the Holocaust. Yad Vashem. ISBN 978-965308005-8.
Watanabe, Katsumasa (2000). 真相・杉原ビザ [The truth – Sugihara Visa] (in Japanese), Tokyo: Taisyo Syuppan
Jewcom. "Emigration from Japan, July 1940 – November 1941"
JACAR.B04013209600,0882/0245
Wolpe, David. "The Japanese Man Who Saved 6,000 Jews With His Handwriting."" New York Times. 15 October 2018. 15 October 2018.
Interview with Ann Curry on May 22, 2019 at the Museum of Jewish Heritage in NYC
Sakamoto, Pamela Rotner (1998). Japanese diplomats and Jewish refugees: a World War II dilemma. New York: Praeger. ISBN 978-0-275-96199-2.
Guryn, Andrzej. "Tadeusz Romer. Help for polish Jews in Far East
Japan Times and Asahi on 19 January 1985, as 6,000, Nikkei and Mainichi on 17 January 1985, as 4,500
Altman, Ilya. "The issuance of visas to war refugees by Chiune Sugihara as reflected in documents of Russian Archives" (2017)
JACAR.B04013209400,i-0882/0036
JACAR.B04013209100,I0881/0448
Kanno, Kenji. "The Arrival of Jewish Refugees to Wartime Japan as reported in the local newspaper Fukui Shinbun(Part I: 1940)" (PDF). ナマール(in Japanese). Kobe・Yudaya Kenkyukai. No 22 (2018).
ushmm "Polish Jews in Lithuania:Escape to Japan"
JACAR.B04013209700,I-0882/0326
Aleksandra Hądzelek (University of Technology Sydney, Australia) (2016). "The memory of Sugihara and the "visas for life" in Poland" (PDF). rcin.org.pl.
^ a b c Levine, Hillel (1996). In search of Sugihara: the elusive Japanese diplomat who risked his life to rescue 10,000 Jews from the Holocaust. New York: Free Press. ISBN 978-0-684-83251-7.
"The Asiatic Society of Japan". Archived from the original on 6 January 2015. Retrieved 26 May 2014.
^ a b Lee, Dom; Mochizuki, Ken (2003). Passage to Freedom: The Sugihara Story. New York: Lee & Low Books. ISBN 978-1-58430-157-8.
Hauser, Zvi (28 October 2020). "Persona non grata no more: Chiune Sugihara - analysis".
Levine, Hillel (1996). In search of Sugihara: the elusive Japanese diplomat who risked his life to rescue 10,000 Jews from the Holocaust. New York: Free Press.
Fogel, Joshua A. "The Recent Boom in Shanghai Studies." Journal of the History of Ideas 71, no. 2 (2010): 313–333.
"Port of Humanity Tsuruga Museum". Tmo-tsuruga.com. Retrieved 29 October 2016.
"Sugihara House Museum". Archived from the original on 5 February 2011. Retrieved 3 April 2011.
"Inside Our Walls". Retrieved 3 April 2011.
"Chiune Sugihara sakura park - Vilnius". wikimapia.org. Retrieved 29 July 2019.
^ a b "Statue of Chiune Sugihara (Chiune Sugihara Memorial)". Public Art in Public Places. 3 March 2020. Retrieved 5 March 2020.
Kyodo News International, Inc. "Sugihara statue dedicated in L.A.'s Little Tokyo". The Free Library. Retrieved 5 March 2020.
"2007 Order of Polonia Restituta" (PDF). Retrieved 3 April 2011.
"1996 Order of Merit of the Republic of Poland" (PDF). Retrieved 3 April 2011.
"Israel names street after diplomat Sugihara, who issued 'visas for life' to Jews during WWII". japantimes.co.jp. The Japan Times. 8 June 2016. Retrieved 8 June 2016.
A ceremony on a planned street named after the late Japanese diplomat Chiune Sugihara was held in Netanya, Israel, on Tuesday. Sugihara issued transit visas to thousands of Jews people during World War II, which later came to be known as "visas for life," as they saved many from Nazi persecution. Netanya is known as a place where many Jews arrived after fleeing from the oppression thanks to visas issued by Sugihara. The plan to build the street marks 30 years since Sugihara's death. "It's such an honor. I wish my father was here," said Sugihara's fourth son, Nobuki, 67.
Rankin, Jennifer (4 January 2020). "My father, the quiet hero: how Japan's Schindler saved 6,000 Jews". The Guardian. Retrieved 5 January 2020.
"Sugihara: Conspiracy of Kindness | PBS". Retrieved 3 April 2011.
"Visas that Saved Lives, The Story of Chiune Sugihara (Holocaust Film Drama)". Archived from the original on 18 December 2010. Retrieved 3 April 2011.
"Visas and Virtue (2001) – IMDb". Retrieved 3 April 2011.
Fiszman, Rachele. "In Memoriam." PS: Political Science and Politics 33, no. 3 (2000): 659–60.
Further reading
Esin Ayirtman - Sugihara (2020) Chiune Sugihara ISBN 978-9464007862
Yukiko Sugihara (1995), Visas for Life, translation by Hiroki Sugihara and Anne Hoshiko Akabori, Edu-Comm Plus Editors, ISBN 978-0964967403
Yutaka Taniuchi (2001), The miraculous visas – Chiune Sugihara and the story of the 6000 Jews, New York: Gefen Books. ISBN 978-4-89798-565-7
Seishiro Sugihara & Norman Hu (2001), Chiune Sugihara and Japan's Foreign Ministry : Between Incompetence and Culpability, University Press of America. ISBN 978-0-7618-1971-4
Ganor, Solly (2003). Light One Candle: A Survivor's Tale from Lithuania to Jerusalem. Kodansha America. ISBN 978-1-56836-352-3.
Gold, Alison Leslie (2000). A Special Fate: Chiune Sugihara: Hero Of The Holocaust. New York: Scholastic. ISBN 978-0-439-25968-2.
Kranzler, David (1988). Japanese, Nazis and Jews: The Jewish Refugee Community of Shanghai, 1938–1945. Ktav Pub Inc. ISBN 978-0-88125-086-2.
Saul, Eric (1995). Visas for Life : The Remarkable Story of Chiune & Yukiko Sugihara and the Rescue of Thousands of Jews. San Francisco: Holocaust Oral History Project. ISBN 978-0-9648999-0-2.
Iwry, Samuel (2004). To Wear the Dust of War: From Bialystok to Shanghai to the Promised Land, an Oral History (Palgrave Studies in Oral History). Basingstoke: Palgrave Macmillan. ISBN 978-1-4039-6576-9.
Paldiel, Mordecai (2007). Diplomat heroes of the Holocaust. Jersey City, NJ: distrib. by Ktav Publishing House. ISBN 978-0-88125-909-4.
Sakamoto, Pamela Rotner (1998). Japanese diplomats and Jewish refugees: a World War II dilemma. New York: Praeger. ISBN 978-0-275-96199-2.
Staliunas, Darius; Stefan Schreiner; Leonidas Donskis; Alvydas Nikzentaitis (2004). The vanished world of Lithuanian Jews. Amsterdam: Rodopi. ISBN 978-90-420-0850-2.
Steinhouse, Carl L (2004). Righteous and Courageous: How a Japanese Diplomat Saved Thousands of Jews in Lithuania from the Holocaust. Authorhouse. ISBN 978-1-4184-2079-6.
Ten Green Bottles: The True Story of One Family's Journey from War-torn Austria to the Ghettos of Shanghai by Vivian Jeanette Kaplan (St. Martin's Press, 2004) ISBN 0-312-33054-5
J.W.M. Chapman, "Japan in Poland's Secret Neighbourhood War" in Japan Forum No. 2, 1995.
Ewa Pałasz-Rutkowska & Andrzej T. Romer, "Polish-Japanese co-operation during World War II" in Japan Forum No. 7, 1995.
Takesato Watanabe (1999), "The Revisionist Fallacy in The Japanese Media 1 – Case Studies of Denial of Nazi Gas Chambers and NHK's Report on Japanese & Jews Relations" in Social Sciences Review, Doshisha University, No. 59.
Gerhard Krebs, Die Juden und der Ferne Osten at the Wayback Machine (archived 5 November 2005), NOAG 175–176, 2004.
Gerhard Krebs, "The Jewish Problem in Japanese-German Relations 1933–1945" in Bruce Reynolds (ed.), Japan in Fascist Era, New York, 2004.
Jonathan Goldstein, "The Case of Jan Zwartendijk in Lithuania, 1940" in Deffry M. Diefendorf (ed.), New Currents in Holocaust Research, Lessons and Legacies, vol. VI, Northwestern University Press, 2004.
Hideko Mitsui, "Longing for the Other : traitors' cosmopolitanism" in Social Anthropology, Vol 18, Issue 4, November 2010, European Association of Social Anthropologists.
"Lithuania at the beginning of WWII"
George Johnstone, "Japan's Sugihara came to Jews' rescue during WWII" in Investor's Business Daily, 8 December 2011.
William Kaplan, One More Border: The True Story of One Family's Escape from War-Torn Europe, ISBN 0-88899-332-3
External links
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Chiune Sugihara (category)
[1]
Official NPO SUGIHARA
The Chiune Sugihara Memorial Hall in Yaotsu Town
Google honors Chiune Sugihara with Doodle
NPO Chiune Sugihara. Visas For Life Foundation in Japan
Chiune Sugihara Centennial Celebration
Jewish Virtual Library: Chiune and Yukiko Sugihara
Revisiting the Sugihara Story from Holocaust Survivors and Remembrance Project: "Forget You Not"
Visas for Life Foundation
Immortal Chaplains Foundation Prize for Humanity 2000 (awarded to Sugihara in 2000)
Foreign Ministry says no disciplinary action for "Japan's Schindler"
Foreign Ministry honors Chiune Sugihara by setting his Commemorative Plaque (10 October 2000)
Japanese recognition of countryman
Chiune Sempo Sugihara – Righteous Among the Nations – Yad Vashem
United States Holocaust Memorial Museum – Online Exhibition Chiune (Sempo) Sugihara
Yukiko Sugihara's Farewell on YouTube
Sugihara Museum in Kaunas, Lithuania
Interview Nobuki Sugihara
Chiune Sugihara at Find a Grave
so here we are.
new scanner new name new icon new outlook.
birthdays bring gifts- last year a hasselblad, this year a scanner.
tools bring vows- to be a better editor, and a more regular poster.
the rugosa rose is an oddity, a beautiful exception.
with our concern for control we lose track of what is real.
real beauty lies in utility -medicine, pollen, nectar & seed.
rosa rugosa is one of the only roses that has the ability to perpetuate itself.
most others are imposters, figments of horticulturists imaginations.
bred for less thorn or more color... fallacies of beauty.
The fear of black bears is real, but it is based on an unfortunate, pervasive fallacy. It is based on the the terrifying experiences of a relatively few misinformed and inexperienced individuals who have suffered injury and even death as the result of their interactions with these mystical creatures. Most people believe that black bears are dangerous and unpredictable. This is pure folklore, for nothing could be farther from the truth. Their lives are driven by a few basic instincts, and as a result they are extremely predictable. Fear is arguably one of the strongest attributes that guides their lives, and it is a fear of everything, especially the unknown. In some way, perhaps, we are not that different from our furry friends, for we too live our lives shrouded in a fear of the unknown, based on folklore that we are fed that is frequently inaccurate. Over the next few weeks I will post predominantly bear photos and explain why a true understanding of black bears leaves little for us to fear. #BlackBearsCubs
If you believe in the Big Bang. If you believe that pure energy transformed into matter and everything since is a tremendously fortunate series of random events, not least of which is the fact that all 'left over' matter particles after the Bang (which after billions of years became us) are around simply because there were a few billion more of them than dark matter particles, then you must believe that multiple, perhaps millions or billions or even trillions of other universes have already lived and died before these particles created a universe that had the ability to support life, and maybe millions and billions more to support self-aware beings. And if you believe this, you must realize how rare we are, how impossibly precious and delicate life is.
This was a note that I had in my phone that went along with the idea for this photo. I had been thinking a lot about space and time and matter and life and I had this idea and that note.
It is not an attempt to show fallacy in one belief system or the other, it is simply a recognition of impossibility of life, and how incredibly precious it is.
Don't squander it.
Regarding the image. It was really difficult to do. I didn't want to rely on a stock image to make it, so it took a me a lot of tries and a lot of experimentation to get something useable. I almost completely abandoned it last night.
All Hallows' Convent and School was established in 1863 on Petrie Bight, as the first permanent site of the convent and school of the Sisters of Mercy in Queensland. The site comprises many important buildings reflecting the growth of the school. The arrangement of the site and the buildings thereon reflect the acquisition of land and the introspective nature of the planning of the school.
Following the separation of Queensland from New South Wales in 1859, a new Roman Catholic diocese separated the newly formed Diocese of Queensland from the Diocese of Newcastle. On the 14th of April 1859 James Quinn, who was residing in Ireland at the time, was appointed the first Bishop of Queensland and arrived in Brisbane on the 12th of March 1861. Between his appointment and his arrival, Quinn recruited desperately needed clergy and religious Sisters. He arrived in Brisbane with several priests and five Sisters of Mercy, under the guidance of the Mother Superior, Mother Mary Vincent Whitty.
The Sisters of Mercy were principally a teaching order, founded in Ireland by Catherine McAuley in 1831. The establishment of religious schools in the new colony was seen as a crucial need to instil and strengthen faith in the struggling community where it was said that religion is very secondary... money making seems to be the object and aim of existence. The day after Mother Vincent's arrival a deputation from Ipswich requested that the Sisters settle in their town, but accommodation was soon found for the sisters in Brisbane, where the need for them must have been greater felt.
Adderton and the Convent:
In December 1863 Bishop Quinn purchased on behalf of the Sisters of Mercy the former home of Dr George Fullerton who had been appointed to the first Legislative Council of Queensland but soon after left for Maranoa. The house, presumably built for Fullerton was known as Adderton and was sold to Quinn for £6000. The house was located on Petrie Bight, across Ann Street from the Bishop's own rented residence, Dara, and these two properties were considered two of the largest and best appointed homes in Brisbane at the time. On their arrival, the Sisters had been provided with only temporary accommodation near Saint Stephen's church. Adderton was to be used as a convent for the Sisters of Mercy, and as accommodation for a boarding school. Among the chief concerns of the Bishop was the establishment of a Catholic education system, and this was his primary motivation for introducing to Queensland the order of sisters renowned for their teaching.
It is thought that the newly formed school was named All Hallows' by Mother Vincent after All Hallows' College, Dublin, which was in turn named to recall the seventh century parish church, All Hallows'-by-the-Tower in London. All Hallows', Brisbane was to operate in conjunction with the school at Saint Stephen's which had been established and operated by lay members of the community since 1845, but for which the Sisters assumed the management of upon their arrival in 1861. All Hallows' was established as a 'select' school, where money raised from fees could be used to finance the parish or 'poor' schools, of which the school at Saint Stephen's was an early example.
Presumably, Adderton was built in the late 1850s for Dr Fullerton after he purchased the property above Petrie Bight, which with its far reaching views of Brisbane, from Thomas Adams in 1858. Adams, with Henry Watson, acquired the original Deeds of Grant of the land in two separate deeds in July 1844 and May 1852. After its construction Adderton was located on 2 acres on what was known as Duncan's Hill but the site is now perceived, after the cutting down of Ann Street, as a cliff face to Ann Street sloping south eastward to the river.
Adderton forms the central section of the present day convent, and was originally a two storeyed house with a basement which was designed and constructed by early Brisbane builder, Andrew Petrie. Petrie was principally a building contractor, but was able to provide designs for local buildings until the influx of architects to Brisbane in the 1860s. Petrie was also responsible for the design and construction of the 1853 Adelaide House, later known as the Deanery, for Dr William Hobbs.
An early photograph of Adderton reveals it as a simple stone building of Georgian proportion and detail; a centrally located doorway with an elliptical fanlight above, flanked by timber shuttered windows and with chimney stacks protruding from each end of a simple gabled roof. Many of the features of the early house including a geometric stair, entrance door and light, windows and shutters, fireplaces along with the general planning of the interior are extant within what has become a much larger convent.
On the 1st of November 1863 the Sisters and some boarders from Saint Stephen's school transferred to Adderton. Classrooms were established in the reception and dining rooms on the ground floor, the study to the rear of these was used as a chapel and the floor above became sleeping quarters. Thus began the school and convent of All Hallows' which continues today as the head convent of the Sisters of Mercy in Queensland and from where the Sisters rapidly expanded their network of educational and social welfare institutions.
The education offered by the Sisters for the young women of Queensland was of a high standard, and sought after by members of all religious denominations from regional centres all over Queensland and northern New South Wales. Indeed the number of non-catholic enrolments exceeded that of the catholic enrolments for many years until the 1880s, and remained equal to them until the turn of the century. This ecumenical spirit persisted despite the establishment of the Girls Grammar School in 1875. 1879 saw All Hallows' produce its first candidate for the Sydney University Junior Public Examinations, being the first female candidate from a convent school in Australia. The Sisters were able to provide a comprehensive education including music, domestic science, as well as more academic pursuits where specialist teachers of this sort were not introduced into State Schools until the 1940s.
Adderton remained unaltered as the head convent for the Sisters of Mercy in Queensland until 1890, when major alterations were planned which saw the former two storeyed house engulfed in a much larger complex involving another storey, an extension of fifty feet in the length of the house and the addition of transverse wings. These alterations were planned by local architects Hunter and Corrie and executed in 1892, by contractors Messrs Woollam and Norman for upwards of £13,000. A descriptive report of the nearly completed building was carried in the national architectural periodical, The Building and Engineering Journal of February the 27th, 1892.
The basement of the new convent contained accommodation for 'House of Refuge' girls, work rooms, bathrooms, and storage areas. The ground floor housed various reception room and offices, a nuns' sacristy and halls for the building's three main staircases, along with the sisters' dining room and a chapel in the south-western wing. The chapel featured an apsidal chancel, floored with encaustic tiles and accessed via wide marble stairs; fine pine joinery and panelling stained to a light cedar colour; and a memorial stained glass window from Munich. Seating accommodation in the chapel was divided such that the Sisters sat on the ground floor and the boarders at the convent were seated in a gallery above the entrance of the chapel. Verandahs were added to the front and rear of the ground and first floors of the central section of the building at this time. The cement rendered brick extensions were erected on concrete foundations, and with a slate roof.
With this 1892 extension a walkway was constructed which connected the convent to the school building erected in 1884. Incorporated as part of the walkway was a bell tower in which was placed an Angelus bell brought with the Sisters from Ireland in 1861 and dedicated to Saint Charles Borromeo, which to this day chimes daily at noon.
Along with education, the Sisters of Mercy at All Hallows' provided many other social programmes, including the care and concern for the welfare of those considered less fortunate. Bishop Quinn approved the establishment of a House of Mercy (occasionally also referred to as the previously mentioned House of Refuge) at All Hallows' on February the 11th, 1875 with the aim of the protection of poor Women of good character, and in fact, providing accommodation for women including unwed mothers, inebriates, and former goalees in return for domestic work of various types. Later, parents or the police were able to send young girls to the House as a preventative measure against further trouble. A separate building was constructed as the House of Mercy at All Hallows' in 1878 between the rear of the convent and the Ann Street boundary. This building had a U-shaped plan, forming an enclosed courtyard with the convent. A large laundry was built in the vicinity in 1897, and this was one of the principal workshops of the inhabitants of the House of Mercy.
The north-eastern wing of the convent was extended toward Ann Street in 1913 to house further dining, library, and bedroom facilities. In 1921 the chapel, in the other wing, was almost tripled in size, removing the apsidal chancel and extending the whole wing toward the Ann Street perimeter of the school, and adding a transept toward the south-west. This extension, designed by local architects, Hall and Prentice was not designed to emulate the earlier Victorian building, rather a stripped classical architectural language was employed. The chapel was re-furbished in 1968 in line with the recently produced guidelines for changes of Roman Catholic services determined by Vatican II Council. The centrally facing dark stained timber pews were replaced with light pine seating facing the new, more centrally located altar.
Within the garden to the south of the chapel a small brick building was constructed in 1915 to designs of prominent local architect George Henry Male Addison, to house a life size sculpture of Jesus' crucifixion. This was erected by builder, J. Bowen whose tender price was £130. A grotto, located on the northern side of the convent, and a statue of Our Lady on the circular driveway, in the front of the convent were on the grounds by the early 1930s.
The Wall, Lodge and Gate:
The environment on Duncan's Hill gradually changed as what was formerly named High Road was renamed Ann Street, and this was cut down by 15 feet in 1865. From that time the convent at All Hallows' began to be perceived as situated at the top of a cliff-face rather than, as previously, at the apex of a gentle hill. Ann Street was subject to three more cuts, in 1876, 1886, and finally in 1927, when it took its present form.
The cutting down of Ann Street in 1876 necessitated the rebuilding of the original 1865 wall, which saw it extended along Ann Street. In 1879, three years after the reconstruction of the wall a stone gatekeepers lodge and entrance gateway were constructed to designs of Reverend Joseph Augustine Canali, an architect and engineer who arrived from Italy at the behest of Quinn in 1872 with the intention of joining the priesthood in Queensland which he did in 1879. The builders for the project were O'Keefe, Masterson and Martin who constructed the lodge and gateway for a cost of £3473/8/1. The gatehouse, which seems to have replaced an earlier structure built with Adderton, served as the convent almonry for many years after its construction.
Another cutting of Ann Street took place in 1886 and the final cutting in 1927 saw the wall increased in length, extending around into Kemp Place. At this time a base was added to the gatehouse making it level with the new road and the gate was lowered.
The Main Building:
As the school and convent increased in size and the Sisters of Mercy became wealthier, incentive arose to acquire the entire block on which the convent stood, bordered by Ann Street, Kemp Place, Ivory Street, and Boundary Street. In December 1879 land on the Ivory Street side of the site was purchased from James Ivory for £2173, for the construction of a separate school building, overlooking the Brisbane River.
Bishop Quinn laid the foundation stone of the building on January the 2nd 1881. The architect for the project was Andrea Giovanni Stombuco, a Florentine who moved to Australia in 1851 and to Brisbane in 1875. Upon his arrival in the country, Stombuco worked variously as a monumental mason, sculptor, and builder, before becoming an architect, a profession for which he claims he was self-taught. As an artisan, Stombuco undertook much work for the Catholic Church and the church was to become his primary patron when he began practice as an architect. On advice from the church Stombuco moved to Brisbane and may have taken up a position offered by Quinn as Diocesan architect. Among the buildings he designed for the Catholic Church were Saint Joseph's Christian Brothers Schools at both Gregory Terrace (1875 - 1876) and Nudgee (1889 - 1890); Rathbawn (1875 - 1878), a home for Quinn at Nudgee; several churches including Laidley (1878), Pine Mountain (1878), Sacred Heart at Sandgate (1880 - 1881), Church of the Holy Cross, Wooloowin (1886) and Saint Joseph's at Kangaroo Point (1887 - 1888).
The All Hallows' school building, which has become known as the Main Building, was constructed by Edward Vallely and completed in late 1882 at a cost of £8899/2/-. The original building was a substantial three storeyed structure, with a central tower dividing two symmetrically arranged wings featuring open arcaded loggias to the lower two storeys. The central tower which appeared on the south eastern side of the building was planned by Bishop Quinn as his own office, where he could oversee the development and management of the school curriculum. However, before the building was completed Quinn died and Robert Dunne was appointed his successor.
The Main Building housed classrooms, boarders' accommodation, and a concert hall. A separate two storeyed building to the north-east of the Main Building was constructed at this time to house music practice rooms.
By 1901 space in the Main Building was insufficient and a further wing was planned for the Main Building to designs of local architects, Hall and Dods, a partnership of Francis Richard Hall and Robert Smith Dods and the extension was constructed by John Watson. This wing, which extended toward the north-west, was very similar in detail to the original building, continuing the arcading, roofline, and detailing. The extension included a boarders' dining room, an extension of the concert hall, another stairhall fitted with a fine timber stair and additional boarding accommodation.
Thomas Ramsay Hall, a local architect and half-brother of Francis Hall, designed a further extension wing to the Main Building in 1919, perpendicular to the existing building and incorporating the building housing the early music practice rooms. Two further additions were made to this wing of the Main Building, extending it north west, to designs of architects Prentice and Atkinson in 1934 and in 1940. These later additions continued the arcading on the south-western facade and extended it along to disguise the early music practice rooms. Prentice and Atkinson were also responsible for the addition of a lavatory and bathroom block on the north east of the building in 1933. With the phasing out of the boarders from All Hallows' from 1969 changes were made to the Main Building, turning former accommodation quarters into classrooms.
Saint Ann's Industrial School:
The gold rush period of the 1850s and 1860s in Australia saw more concern and governmental involvement with the care of homeless children. Officials were given powers to place neglected and delinquent children in institutions often offering religious as well as technical training, modelled on the English district union schools.
Following the Industrial and Reformatory Schools Act of 1865, which regulated the detention of neglected and criminal children, the Sisters established an industrial school in 1868 in rented cottages adjacent to All Hallows'. Saint Ann's Industrial School, as it became known, was concerned with the full-time education of young girls in domestic arts and sciences, including cooking, dressmaking, and needlework. The Sisters established the Industrial School to continue the training of young girls leaving Saint Vincent's Orphanage at Nudgee, in an attempt to prolong their entry in the workforce, where the state age for discharge could be as low as ten years. However, Saint Ann's was soon accepting full fee paying students. Work produced at the school was exhibited nationally and the institute became a highly regarded training centre.
In 1876 the school's Liquidation Committee approved the construction of a new building to house the Industrial School and land previously rented by the Sisters was purchased from the estate of George Poole for £3000. This land faced Ann Street to the south west of the main entrance.
Andrea Stombuco, the designer of the Main Building at All Hallows', called tenders for the construction of an Industrial School in the early 1880s, but financial constraints delayed the construction of the building. Tenders were again called in 1893, to revised designs of FDG Stanley and Son, and the contractors Woollam and Norman who had only recently finished the construction of the extensions to the All Hallows' Convent, were commissioned as builders for the project. Messrs Leach and Son were the decorators employed. Saint Ann's was completed for a cost of about £7000 and officially opened by the Governor, Sir Henry Wylie Norman on July the 15th, 1894. A newspaper report of the opening in The Age gave the following account of the nature of the school:
"As it is well-known the institution is largely self-supporting, being the abode of dress-makers, lace and fancy needle workers. Saint Ann's has gradually grown until now it assumes the position of an important destroyer of the nonsensical fallacies of free-trade which have blighted colonial youth in the past. We hope the children will grow in goodness and usefulness, and that a kindred institution will, in the early future, be established for boys where they may acquire useful trades."
An Industrial School for boys was, indeed, established by Archbishop Dunne in the printing offices of the Catholic newspaper, The Australian.
Changes in the education system saw the partial closure of Saint Ann's in the 1940s, when the building became used as a boarding house for young women studying at university or working in the city. In 1964 an extensive refurbishment of the building was undertaken which converted the lower floors of the building into classrooms, anticipating the future growth of the school.
Other Buildings:
All Hallows' School and Convent have seen many periods of concentrated growth; the 1880s and early 1890s saw the construction of the Main Building, and the first major extension of the convent. During the 1920s and 1930s the convent was again extended, the Main Building was extended twice and several small buildings were constructed including the chaplains residency, Saint Brigids, and an art studio.
The art studio was constructed between the north eastern wing of the Main Building and the Convent in 1922 to designs of local architects, Hall and Prentice at a cost of £1437. This small one storeyed masonry structure was designed to maximise natural lighting, with large windows and skylighting and an open plan. A similar art studio was constructed at Lourdes Hill School in 1923.
Hall and Prentice, or the later firm of Hall and Phillips which formed with the dissolution of the previous partnership in 1929, are thought to have designed two other buildings on the campus, as well as the before mentioned extension of the chapel in 1921. These are a chaplain's residence constructed in 1936, abutting the gatekeeper's lodge above the Ann Street wall and Saint Brigids, a classroom block, built in 1924. These two buildings have similar classical detailing to that found on Hall and Phillips' extension of the nearby chapel.
Adjacent to Saint Brigids is a small octagonal building of one storey, with a high pitched pyramidal roof which was apparently constructed as an aviary, but is now used for classroom and meeting space.
Later buildings extant on the site include McCauley Hall which was constructed as the first catholic teachers' college in Queensland in 1958; Aquinas Hall a four storeyed building containing language, history, and science laboratories, designed by Frank Cullen and Partners and opened in 1964 to which a science and library wing were added in 1972 and extended in 1978; and, most recently, Loreto Hall, a gymnasium complex, incorporating a large auditorium and art rooms designed by Graeme Thiedeke and opened in 1985. Loreto Hall replaced one of the very few buildings on the site known to have been demolished, a small one storeyed building known as Nazereth. This was constructed in 1952 for use by the lower primary school, and with the closing of the primary school in 1981, Nazereth was used for art rooms until its demolition.
In 1913 All Hallows' became the home of one of the first school swimming pools in Queensland, which was replaced in 1960 by the extant pool and associated buildings.
Source: Queensland Heritage Register.
Is it too late; too far, too much space between? The threads that we wove years ago got torn, the ends frayed and the tapestry was damaged, but is it irreparable? Can we weave the tangled vines together again?
My heart tells me that the picture will never look the same. A faint replica - a mockery of what we once were. I want to tell you, but first I want to hear your thoughts. Do you care? You forced yourself to make a choice you never had to make. It wasn't definitive; it was never him or us, not until you chose to make it that way. Maybe it wouldn't matter so much, if the past few months hadn't been the time I'd needed you more than ever. The best friend that forgot our existance. We've all changed so, so much. Barely recognisable now. Talk to me, stop these fallacies and pretend 'friendships'; polite talk that simply makes both of us awkward. Something has to give.
The creator inside me has gone. I'm too tired for this.
Inspired by all the wonderful ones of these I've seen; there are many, and I love them all :)